Baptism Anatomised: Being Propounded in Five Queries, VIZ.  

I. What Water-Baptism is?  
II. What is the End for which it was Instituted?  
III. What giveth Right to it?  
IU. Who are the true Administrators of it?  
V Whether it be lawful for a Man to Baptise himself?   
WHEREIN The Right that the Infants of Believers have to Water-Baptism is vindicated: The Duty of Believing Parents in that Matter, asserted: And that by the contrary Tenet and Practice, they ought themselves to be excluded from the Lords-Supper, is plainly and fully proved.  
And wherein also is proved, That the Covenant which God made with Abraham, Gen. 17. and with Israel Exod. ch. 19 and Deut. 29. are the Covenant of Grace in Christ, and not part of the Covenant of Works made with Adam before his Fall.  Rom. 3. 29. 
Is he the God of the Jews only? Is he not also of the Gentiles? Rom. 15. 8, 9 Now I say, that Jesus Christ was a Minister of the Circumcision for the Truth of God, to confirm the Promises made unto the Fathers: And that the Gentiles might glorify God for his Mercy, etc. Acts 2. 39 For the Promise is unto you, and unto your Children, etc.  
By THOMAS WALL.  
London, Printed by G. Groom, for William Miller at the Gilded Acorn in St. Paul's Churchyard, where Gentlemen and others may be furnished with Acts of Parliament, Speeches, and other sorts of Discourses, and State-Matters; as also Books of Divinity, Church-Government, Humanity, Sermons on most Occasions, etc. M DC XC I.   

Licenced and Entered according to Order.   

THE PREFACE.  
Christian Reader,  
FOrasmuch as many worthy Servants of the Lord Jesus, have so fully vindicated this Glorious Truth, concerning the Right the Infants of Believers have, by the Free Gift of God in the Covenant of Grace, to the Remission or Pardon of the Sin charged on them by the Fall of Adam, Rom. 5. 12. and so thereby a Right to have the Sign thereof Water-Baptism Administered on them.  
Yet because there is so general a Challenge by the Solemn Call of (Mr. Cary, and others,) to any that will meet the Anabaptists in open Field in this Spiritual War: I having some years ago appeared publicly in Print (yet unanswered by any of them) in the proving the Right the Infants of Believers have to this Blessed Ordinance Water-Baptism. I have for the reason aforesaid, thought it my duty to add this Mite to my former Testimony: Forasmuch as the Opposers of the Right, the Infants of Believers have to Water-Baptism, have devised more new matter than heretofore, there is need of a further reply.  
The way I have taken for the discovering the Root and Foundation of this Error of Anabaptistry (is not the usual way that any heretofore have so generally proceeded in) is by opening and explaining the Doctrine of Baptism in Five Queries.  
1. What it is, with its manner of Administration. 2. The end. 3. What gives Right. 4. Who is its true Administrator. 5. As also when this new way of Dipping in Baptising began among the English Anabaptists.  
And because we are certainly fallen into the last and perilous times, 2 Tim: 3. 1, 2, 3, 4, 5. wherein Satan is so full of Wrath, because, saith the Scripture, he knoweth he hath but a short time, Rev. 12. 12. therefore his Ministers are transformed, 2 Cor. 11. 15. as if they were Ministers of Righteousness, with fair words, to deceive The simple (as Solomon saith, Prov. 14. 15. Rom. 16. 18.) who believe every word, but the prudent Man looketh well to his going.  
The way to look well to our going, is to take Counsel of God's word, in such a day, when, as was foretold, The time will come when they will not endure sound Doctrine, but after their own Lusts shall they heap to themselves Teachers, having itching ears: And they shall turn away their Ears from the truth, and shall be turned into Fables, 2 Tim. 4, 3, 4. Therefore we are not to believe every Spirit (John 4. 1. or Doctrine) but to try the Spirits, whether they are of God or not; because many False Prophets (or Teachers) are gone out into the World. Now the way to try the Spirits, or Doctrines of Men, is written and laid before us, in the Example of the Bereans, who were commended not only for receiving what the Apostles taught for Gospel, with all readiness of mind, but also for searching the Scriptures, Acts 17. 11. (to wit, of the Prophets, out of whose labour the Apostles reaped the Gospel, John 4. 38.) daily, whether those things (taught them) were so.  
If this way were taken by all that profess themselves Christians, they could not so easily be deceived; nor, as the Apostle teacheth, like Children, be tossed to and fro, and carried about with every wind of Doctrine, by the sleight of Men, and cunning Craftiness, whereby they lie in wait to deceive, Eph. 4. 14. Yea, saith Christ, If it were possible they should deceive the very elect, Matt. 24. 24. for the Spiritual Harlot by the flattering of her Lips, cast down many wounded, many strong Men hath been slain by her, Prov. 7. 10, 21, 26.  
Now then, as aforesaid, every true Christians Faith must be built (when their Faith is sound) upon the Foundation, or Doctrine, of the Apostles and Prophets, Eph. 2. 19, 20. Jesus Christ himself being the chief Cornerstone. If the Anabaptists Doctrine be but tried by this Touchstone, than all that which Christ and his Apostles have taught, if it be understood otherwise by them or any other, than as it can be proved to be Gospel by the Scriptures of the Prophets, it is not to be believed to be the Gospel of Christ, but another Gospel, Gal. 1. 8, 9 for all that Christ taught, he sent them that heard him to search the Scriptures, John 5. 39 to wit, the Prophets, and for the prroof thereof, For in them, saith he, ye think to have eternal life, and they are they that testify of me. And to this agreeth the words of Paul, Acts 26. 22. saying, Having obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come. So that it is evident, as the Apostle saith in another place, that the Gospel which they taught, was made manifest by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all Nations for the Obedience of Faith, Rom. 16. 26.  
By which it is clear, that there is no other Doctrine to be believed for Gospel, but what is proved to be Gospel by the Scriptures of the Prophets; so that hence it is, as Christ said to the Jews, John 5. 43. I am come in my Father's Name, and ye receive me not; if another come in his own Name, him ye will receive. Now his Father's Name, is the Gospel written in the Prophets as Christ hath expounded from Isa. 42 The Isles shall wait for his Law, Matt. 12. 21. That is, In his name shall the Gentiles trust. Therefore what is Gospel, but the glad Tidings of Salvation (to fallen Mankind, by the Death of the Lamb of God, Jesus Christ) merited for them, whether Actual Believers only, or Believers and their Infants, is a great part of this Controversy to be handled in this Treatise, for Christ came to save that which by the Fall was lost, Matt. 18. 11. Rom. 5. 12.  
Now then, seeing Water-Baptism is ordained for a Sign of Remission of Sins, Acts 2. 38. as is proved in the second Query all that can be proved by the Doctrine of the Apostles and Prophets, agreeing in one, whether adult Persons, or Infants, or both, that have their Sin or Sins pardoned by Christ (mark that) are the Persons that have right to have Christ, by the visible Sign Water Baptism, John 1. 31. made manifest to them. I shall therefore refer the Reader, for a full proof hereof, to read and consider the Answer to the third Query, wherein is proved that the Actual Believers, as likewise their Infants, are equal in the Redemption by the Death of Christ. Likewise, as there must be a true Administrator of the Sealing Ordinances of the New Testament, as well as of the Figurative Ordinances of the Old. For this I refer the Reader to the Answer to the fourth Query for Satisfaction: And withal, to observe in the fifth Query, the Description of that first Administrator of the English Anabaptists, who Baptised himself, because he could not find any in the way of Dipping: When denying his Baptism in Infancy, he presumptuously Baptised himself, without any warrant from God.  
Moreover, as the first Sin that generally reigned in the old World, was the opposing of the Doctrine of Free Grace, (which was first seen in Cain) the main opposite Doctrine to the Gospel, and now reigning, by the pleading a Right of Acceptance with God to Gospel-Ordinances by the external Act of Man: And that this is the Ground of Anabaptistry, which they have laid, to deprive the Infants of Believers from the Benefit of the Free Grace of God, in the Covenant of the Gospel, of the pardon of their Sin: And so from the Right which they have to Water-Baptism. And this is fully proved against them in the third Query.  
Therefore I desire the Reader to observe their Arguments, and the Answer to them; for when the Apostle Judas saw the Doctrine of Cain spreading itself among the Christians, he exhorteth them that were Faithful, To contend earnestly for the Faith once given to the Saints, Judas v. 3. Namely, first to Adam, by which Faith Abel offered a more excellent Sacrifice than Cain; therefore, saith he, concerning them that opposed the Doctrine of Free Grace, For they have gone in the way of Cain, v. 11. turning the Grace of God into Lasciviousness, denying the only Lord God, and our Lord Jesus Christ: And again, concerning such as opposed the Doctrine of Faith, he saith, v. 10. These speak evil of those things which they know not, but what they know naturally as brute Beasts, in those things they corrupt themselves. And from this Root merely, by the Argument arising from Nature, do the Anabaptists continually urge, namely, that Profession of Faith only giveth Right to Water-Baptism, to deprive the Infants of Believers, because they cannot Actually profess Faith and repent, of a right to the Remission of their Sin, and so of a Right to the Sign thereof Water-Baptism; as in this Treatise is fully discovered. Moreover,  
And to maintain this their Doctrine, grounded on Nature, they quarrel with our English Translation, as though the original word for Baptise was not truly explained, because it is Englished Wash, and not Dip: Therefore we have proved, in speaking to the first Query, that the greatest Scholar, who spoke with more Tongues (1 Cor. 14. 18.) than the rest of the Apostles, hath, by the Holy Ghost, which leadeth into all Truth (John. 16. 13.) opened and expounded the true natural and proper meaning of the Sense of the word Baptise, to be a pouring of Water on the Persons Baptised; as he saith, All our Fathers were Baptised in the Cloud and in the Sea, 1 Cor. 10. 1, 2. Psalm 77. 15, to 20. being under the Cloud, the Clouds pouring out Water on them, when they passed through the Sea; so called Sea, where the Water had been, for they went through the Sea on dry foot; this could not be on dry foot had they been dipped.  
Now our Translators durst not presume to have more skill in the Sense of the original word for Baptise, than the Apostle Paul had, and therefore durst not confine the word to one strict Sense, as the Anabaptists would have it, to maintain their disorderly way of Rebaptising. As is fully proved, to be against Modesty, in answer to the first Query: But they have left the word Baptise, in its general term to Wash; as it is written, Acts 22. 16. Be baptised, and wash away thy sins. So that in vain hath Ben. Keach, in his Book Gold Refined, brought a multitude of Authors to confirm the word Baptise to be Dipped, being all disproved by the Apostle Paul, 1 Cor. 10. 1, 2. and when they can overthrow his expounding the Sense of the word Baptise, by pouring Water on the Persons Baptised, than they may have somewhat to plead, that Dipping is the way; and till than they oppose and withstand the Apostles Doctrine (like Alexander 2 Tim. 4. 14, 15.) for as we may observe in another word, that the Translators durst not confine it to one strict sense, namely, the word in the original for Church or Congregation, but left it in the general term, Church or Congregation, because the plural number more or less, is in Scripture called a Church. The first Church was in Adam's Family, and after in Noah's Family, and after that in Abraham's Family, or House; as the Apostle accordingly writeth to the Church in a Man's House, Rom. 16. 5. 1 Cor. 16. 19 all but few in number: Whereas in the Wilderness, Acts 7. 38. the word for Church or Congregation, were in number above six hundred thousand Souls; and in the Acts above three thousand. Now to limit the word for Church, to a strict number, is Sin; so to limit the word to such a mult of Water, is Sin; because it is an abusing of the word, contrary to the harmonious Agreement of the Scriptures, and so contrary to the Analogy of Faith; as is showed at large in the first Query. Therefore,  
As in the Lord's Supper, it is not the quantity of Bread and Wine, more or less, but the right apprehension of, and sincere Affection to, the thing signified, that Christ intendeth thereby; and the same in Baptism, being both Signs and Seals to one and the same Covenant of the Gospel. So that when any shall plead skill in the. Tongues, concerning the signification of words, without regard had to the Mysteries of Faith; which cannot be understood, but by the help of the Spirit of God, they abuse the use of Learning; for there are two sorts of Learning, the one to ttanslate the literal words of the original Scriptures into any Language, or Speech, or Tongue, a special natural Gift of God; and this may be attained unto by mere natural Men, that want the Spirit of Grace: The other is the Learning in the Mysteries of Faith. And it was, and still is, the pleasure of God, to make choice of some Men, unskilled in School-learning, to publish his Gospel; as for example Peter and John, Acts 4. 13. when the Jews saw their Boldness, and perceived that they were unlearned and Ignorant Men (in School-learning) they marvelled, and they took knowledge of them, that they had been with Jesus, who had given them the Tongue of the Learned in the Spirit, in that he opened their Understandings, Luke 24. 45. that they might understand the Scriptures. And therefore they that have not so learned of Christ, by the Gift of God, are Ignorant of true Learning, saith Christ, Matt. 13. 11. 2 Pet. 3. 17. For it is given to you (to wit, to his chosen) to know the mysteries of the Kingdom; and unto all others, though never so learned in the Tongues, they know not the true sense of Scripture, according to the Analogy of Faith; and such, saith the Apostle Peter, are unlearned, although they have skill in all natural Learning, and unstable, wavering, wandering minded Men, wrist, as they do also the other Scriptures, as the Pharisees did, Matt. 5. 17, to 48. & 23. 13. to 24. unto their own Destruction, such were the learned Rabines of the Jews, for who were more learned Men than the Jews, in the original Hebrew, and Greek, and other Languages; yet when the Scriptures were read every Sabbath day, Acts 13. 27. it is said, they knew not the Voices of the Prophets (spiritually) concerning Christ in the Promise, no more than did the Eunuch, Acts 8. 30, 31, 34, 35. So that if the Anabaptists have no better Scholarship to have their Faith rely on, than humane Learning. to teach them the Mysteries of Christ 's Kingdom, whereof the Doctrine of Baptism is one; they may see how they deceive themselves, by a natural Faith, and all others that are led by them, about the signification of the word Baptism. And therefore let all remember what is written concerning such as make it a Fundamental Article of their Faith, to contend, by Carnal Reason, about words in Scripture, as did the Jews, in opposing the Doctrine which the Apostles taught them concerning the Kingdom of God: Acts 18. 14, 15, 16. Insomuch that the Heathen Governor Galio, was ashamed of them, by the very light of Nature, and that contention about words, doth generally arise from pride of Heart, as it is Written, he is Proud, knowing nothing, but doting about Questions, and strife of Words, whereof cometh Envy, Strife, Rail, Evil Surmising, perverse Disputing of Men, of corrupt minds, destitute of Truth: These consent not, 1 Tim. 6. 4, 3. saith the Apostle, to the wholesome words of our Lord Jesus Christ, and to the Doctrine which is according to Godliness.  
For these and the like things, (as appeareth in the fifth Query by John Smith, who began first to quarrel with Translation of Scripture;) such Distraction and Division is among the Churches in this day, as was among the Primitive Christians; for which God threatened them with Judgements, and they being not warned, by the Apostles teaching, and Writings sent unto them, God brought his severe judgements on them; as are threatened now on Chrrstians, for their Apostasy in this day of like Sins, Rev. 8, 9, and 16. Chapters, as by the opening of the Seals, and sounding of the Trumpets, and shedding of the Vials is declared.  
Therefore we may see, if we read what's Written, God will do nothing contrary to that he hath Revealed to his Prophets; Amos 3. 7. and in the Prophet's Writings, out of which, the Book of the Prophecy of the Revelations is taken; concerning the State of the Church of God, and of her Enemies, in all Ages since Christ's Ascension, and as one well said, (to wit, Ainsworth concerning the Church of Rome p. 54.) to begin at Revelation 11 Chapter, it is the Key to open that Book. So that, as God delivered his People of old, Zach. 1. 8, 16. and 2. 1. 2. out of Old Babylon, and a second Temple was Built, and God's holy Ordinances restored; then for the Sins of them again, after they Apostatised from their Faith, and Holy Order in Worship. The Lord raised up against them that terrible Enemy, under that name Gog and Magog, Ezek. 38. 39 to their sore Affliction and Misery: Even so God who hath called his people out of the Spiritual Babylon, and a second Spiritual Temple is builded, (Rev. 11. 1. with Ezek. 40. 2. 3, 5. compared with Zach. 6. 12. Christ the Branch should Build the Temple, 1 Pet. 2. 5.) as hath appeared by the many Famous Churches of Christ, in this, and in most parts of the neighbouring Nations, and other some more remote, since the first Apostasy after the Apostles days; wherein the true Doctrine of Faith, (to wit, of free Grace flourished,) and Gods holy Order in Worship, in many Churches abounded, which now for some years have been Apostatising, both from the Doctrine of free Grace, to maintain the Doctrine of Merit or freewill, by the work done; which is proved in this Treatise, to be the first Foundation of Anabaptistry. Not here to speak of several other People, called by other Names, professing Christianity, who are likewise guilty of the same Doctrine, that Cain and the Unbelieving Jews were; pleading a right to God's Ordinance by their own Act. What then remaineth, but the expectation of God's fearful Judgement, on this, as on other Nations, for Sin of all sorts, which is begun already, even by that Enemy under the name of Gog and Magog, Rev. 20. 8. Whose Number is as the Sand on the Seashore; Enemies of all sorts, covered and uncovered, open wicked and secret hipocritical Enemies to the Truth of the Gospel, compassing about the Camp of the Saints, and the beloved City, ver. 9 until Fire come down from Heaven, for as in the days of Noah, when the true Faith was almost lost, none left a Preacher of Righteousness, 2 Pet. 2. 5. that is of free Grace in Christ, by Christ's Merit, only for the justification of all in the sight of God; that shall be saved from wrath to come, but Noah to his Family, all others were possessed with the Doctrine of Cain, who like Ishmael mocked at the Doctrine of Faith, Gen. 21. 9 with 2 Pet. 3. 3. which brought the Flood upon the World, expecting acceptance by the work done, and how is this Doctrine spread in this our day, almost over all, so that the day of Christ's coming is likened to the days of Noah, which will be with respect to the State of things, Luke 17. 26. to the End, as also at unawares, as in the days of Noah, for as it is written, when the Son of Man cometh shall he find Faith on the Earth, Luke 18. 8. and he will come in an hour, which the wicked shall not be ware of, Matth. 24. 44. but the Godly are exhorted to be ready at all times, Mat. 25. 10.  
Therefore seeing the approaching of these Judgements is already beginning, for Apostasy increases the distress of Nations, 2 Chro. 15. 2. 6. with Seas and Waves Roaring, men's Hearts, saith Christ, failing them for fear, and for looking after those things which are coming on the Earth, Luke 21. 25, 26. for the Powers of Heaven (to wit, of Godliness in the Church) shall he so shaken, that the power of true Godliness will be hardly found, 2 Tim. 3. 5. only a Lukewarm, chilled formal Profession remaining in Churches, which is the effects of the last Vial of God's Wrath, poured into the Air, Rev. 16. 17. Eph. 2. 2. and 4. 14. of false Doctrines of Men, namely among others; that of meritorious Works, seeking Justification, by the external act of their own Righteousness, Luke 18. 9 wherein is showed by the Plague of the hail of a Talent weight, the coldness of Love to God, and one to another abounding; so that the Root of Love decaying, Eph. 2. 17. all Iniquity will abound, Matth, 24, 12. that, by it saith Christ to John, the Grapes of Sin will hasten to be fully Ripe, for the Harvest of the latter Day; Rev. 14. 18. Deut. 32. 32. Now then, these things seriously considered, would move any Christian heart to speak, when the sound of that word is heard and regarded, as it is written, Prov. 24. 10, 11, 12. If thou faint in the day of Adversity, thy Strength is small, if thou forbear to deliver them that are drawn unto Death, and those that are ready to be slain; if thou sayest, behold we know it not, doth not he that pondereth the Heart consider it, and he that keepeth thy Soul, doth not he know it, and shall not he render to every Man accordsng to his Works.  
And Lastly, lest these People called Anabaptists should be offended, because I call them not Baptists, as they call themselves, but Anabaptists; my reason is this, because, first the word Baptist, Matth. 3. 1. Luke 7. 20. was a Name only belonging to God's immediate Messenger; John, who was by extraordinary Commission sent to Baptism, therefore was he Surnamed the Baptist, so that neither the Apostles, nor any of the primitive Christians, did presume to call themselves by that Name Baptist, and as touching the word Anabaptist, it is no more than one Anabaptized or Rebaptised, and therefore all that are Baptised in Infancy, and are Baptised again, properly bear that Name Anabaptist, so that it is no Nickname, to those people who desire to be called Baptists.  
Thus having discharged my Duty, leaving what is here discussed in this Treatise, to the Impartial Reader to Judge thereof, according to the Written word of God; Isa. 8. 20. To the Law, and to the Testimony, if they speak not according to this word, it is because there is no light in them. Now for the Benefit and Comfort that through God's Blessing any shall reap, for their Souls good, by what is here laid down, let them give to God only the Glory, which is the Father of Lights, and the Author of every good and perfect Gift; to whom be ascribed, Dominion, Power and Glory, in and through our Lord Jesus Christ, now and for ever. Amen.  
Remaining Thine in the Lord Tho. Wall.   

A Breviat of the Contents in this Book,  

In Query First.  
THe Sense of the Word Baptise, opened in three kinds of Baptism, proving the manner of Administration, not by Dipping, but by casting or pouring Water on that part which representeth the Person, from page 2. to 9  
The meaning of the word Buried in Baptism opened, pag. 9 to 11.  
That part of the person Baptised, is not to be covered with any Garment, proved pag. 11. to 14.  
Why it is said John Baptised in Enon, because tiere was much Water, explained, pag. 15. to 17.  
That the Apostles Baptised the 3000 in one day, not by Dipping proved, and that many of them were Children, pag. 18. to 21.   

Query Second, Pag. 22.  
The end why Water-Baptism was Ordained, for a Gospel Ordinance, for a sign of Remission of Sins.   

Query Third, Pag. 23.  
How Infants became Sinners, and how made Righteous by Christ., pag. 24. to 29.  
That as Sin entered into the World by Families, even so the Redemption of Mankind was by Families, and by Covenant added to the Church daily with their Parents, pag. 30. to 37.  
That profession of Faith, giveth no Soul right to have Water Baptism Administered on them, pag. 38. to 44, and why profession is required and of whom.  
What manner of Persons every Nation consisteth of, that Christ commanded to Preach the Gospel to, and Baptise them, explained, pag. 45. 46.  
That the Apostles taught no other Gospel, than what they found written in the Writings of the Prophets, pag. 47 to 50.  
The manner how the Gospel was Taught and applied, pag. 52. to 55.  
That the House or Houseshold the Apostle Baptised, were Children and not Servants, pag. 56. to 61.  
Objection, show a Child by Name Baptised, Answered, pag. 67.  
That Infants have the Spirit of Faith proved- pag. 65. 66.  
Why Christ was not Baptised, till he was 30 years old explained, pag. 67.  
Objection concerning the order of Words Teach and Baptise, Answered, pag. 69.  
That Repentance was only required of Adult persons, and not of Infants before Baptised, and why, pag. 70 to 72.  
That as Infants were Church-Members of old, so now, proved, pag. 73.  
Ben. Keach derission of Faith to be in Infants Answered, pag. 77. to 79, and Refuted.  
Reflections on the honour of Christ, (by the Anabaptists) charged on 〈◊〉 as plead for Infant's Baptism, Answered, pag. 80. 81▪  
Reasons to prove Infant's Baptism, granted by the Equality of the Reasons the Anabaptists prove the first day to be kept for Gospel Worship, pag. 82. to 84.  
That Water Baptism is to be Administered onlp on the Lordsday, or first day of the Week, confessed by the Anabaptists contrary to their practice, pag. 85 to 88   

Query Fourth, Page 90.  
Who are the Persons that have right to Administer Water Baptism shown, pag. 90 to 100  
The Order how every Ordinance in Worship is to be performed, and by whom, on the Lord's day, proved, p. 102, to 105.   

Query Fifth. Page 106.  
Whether it be lawful for a Man to Baptise himself, and from such an Administrator the English Anabaptists received their Baptism. p. 107, to 112. proved.  
A false report concerning the State of Infants, by the Anabaptists, against Dr. Ames, Mr. Ainsworth and Dr. Owen Answered. p. 113, to 117.  
B. Keach's grant that it is Will-worship for a Man to Baptise himself, p. 118.  
Baptism received in Apostasy not to be reiterated, p. 119, to 121.  
How the People in this Island, in the Apostles days, received the Christian Faith and Baptism; and not from Rome, p. 123, 124.  
That Water-Baptism came in place of Circumcision, proved, p. 125.  
That as no Person might eat of the Passover before Circumcised, even so no unbaptised may eat of the Lords-Supper; and that the Baptised and unbaptized ought not to join together in the Lords-Supper, p. 126, 12 d,  
The Anabaptists Objection, That Water-Baptism was lost, answered, p. 128.  
The Anabaptists Doctrine concerning the State of the Jewish Church answered, p. 133.  
Gen. 17. 7. Exod. 19 5, 6. Deut. 29. 10, 11, 12, 13, 14. proved to be no part of the Covenant of Works, p. 133, to 161.  
B. Keach's Assertion, That God hath quite pulled down the State of the Jewish Church, and turned all Infants out of door, refuted, p. 162, to 170.    

Baptism Anatomised: OR A Seasonable Discourse concerning the Right the Infants of Believers have to Water-Baptism, Opened and Explained in Five Queries.  

Query 1. WHAT Water-Baptism is, according to the true Sense and Meaning of the Word, one Scripture opening another, together with the Manner how it was Administered by the Apostles on the Primitive Christians?  
Query 2. To what end Water-Baptism was ordained by the Lord Jesus in these last days of the Gospel?  
Query 3. What is that by Scripture evidence, that giveth any Soul, Young or Old, Right to have Water-Baptism administered on them?  
Query 4. Who are they that the Lord Jesus hath ordained in his Gospel, to the World's end, to be the Administrators of Water-Baptism?  
Query 5. Whether it be Lawful for any Man to Baptise himself? Wherein is also showed, that from such an Administrator, the Anabaptists successively received their new way of Rebaptising of Adult Persons only, and the Reasons disproved, as they have exerted it.  
Now Published as an answer to the several Pamphlets sent to several Persons by the Anabaptists in Penny Post Letters, and other Books as Gold refined; and also a Solemn Call, or Challenge by Philip Cary, to any Person that will appear to vindicate the Right of Infant's Baptism.  
Therefore, There is a time to keep Silence, and a time to Speak, saith Solomon.  
The Sum of these Queries were delivered to one Benjamin Keach, by one that the Anabaptists pressed with Arguments to be Rebaptised, and not to have her Children Baptised. In answer to these Queries, a Book Entitled, Gold Refined, was offered by Benjamin Keach, with this Message, That it was an Answer to the aforesaid Queries: But being examined, and found too light in the Balance of God's Word, to maintain that which it asserteth against Infant-Baptism: Therefore what Benj. Keach says in the aforesaid Book, relating to these Queries, is here inserted and answered.  
To the first Query: What Baptism is, according to the true Sense and Meaning of the Word, one Scripture opening another, together with the manner how it was administered by the Apostles on the Primitive Christians.  
B. Keach saith in Page 33. of his Book, Entitled, Gold Refined, That the Baptised were always Dipped all over in Water, and certain it is no Baptism at all, if not so administered. The only Proof he brings, is, the Learned in the Tongues say, The word for Water-Baptism in the Original signifieth so. So his Proof is, not from Heaven, but from Men, Learned Men in the Tongues.  
Answ. Our last Translation, Mr. Henry Ainsworth, as well as others Learned in the Tongues, saith, is the well amended Translation, in which written Word of God, we find three several kinds of Baptism, viz. the Baptism of Water, Acts 10. 47. the Baptism of the Spirit, Matt. 3. 11. and the Baptism of Suffering, Mark 10. 39 Yet saith the Apostle, There is one Faith, and one Baptism, (Eph. 4. 5.) by the word, one Baptism, expressed by one and the same word from the Original, hath one and the same Sense, in the Meaning or Signification of the word Baptism, in the Administration thereof; in all which, the Persons Baptised with Water, or with the Spirit, or with Suffering, are Passive: So that when the word for Baptism is rightly understood in its true Sense and Meaning in the manner of Administration, all three Baptisms, they will agree in one, and therefore we say with the Prophet, (Isaiah 49. 4) My judgement is with the Lord; and they that speak not according to this word, (Isaiah 8. 20.) there is no light in them. Now according to this word, the true Sense of the word Baptism is as followeth.  
To begin with Water-Baptism, the Apostle would not have the Primitive Christians Ignorant, how that all our Fathers were Baptised unto Moses in the Cloud, and in the Sea, together with the manner in the Administration of this Water-Baptism by the Lord himself, that it was by pouring out Water on the Israelites (whom the Apostle calleth our Fathers) out of the Clouds, as saith the Psalmist, (Psalms 77. 17, 18, 19, 20.) The Clouds poured out water, or the Clouds were poured forth with Water; Thy way is in the Sea, and thy paths in the great waters, Thou leddest thy People like a Flock, by the hand of Moses and Aaron.  
Now it is to be believed, that the Apostle Paul, who had the mind of Christ (1 Cor. 2. 16.) was not inferior for Learning in the Tongues, to any Learned Man since his days, who hath given his Sense concerning the signification of the word Baptism to be understood with its natural signification, from or by the manner of Israel's Baptism in the Sea, or where they passed, where the Sea, or Water, had been, on dry foot, (Exod. 14. 22. 29.) by the Clouds pouring forth Water on them: So that the true signification of the word Baptism, by the Apostle Paul's Determination, is a pouring or casting Water on the Persons Washed or Baptised. And to confirm this, not by Humane Authority, but by the Testimony of God in his Word, that as John came Baptising with Water, even so by the same term of words, in the Baptism of the Spirit, it is written, They shall be Baptised with the Spirit, (Acts 1. 5.) Thus we see the manner or meaning of the word Baptise with Water, or with the Spirit; as it is written, (Isaiah 32. 15.) Until the Spirit be poured on us from on high, not the Person dipped in the Spirit: And again, saith the Lord, (Joel 2. 28.) I will pour out my Spirit on all Flesh, for John truly Baptised with Water, but ye shall be Baptised with the Holy Ghost, by pouring out on Persons, agreeing in one sense.  
By all which it appeareth, that at Israel were Baptised with Water (when they stood in the Sea, so called, because it was the place where the Sea or Water had been) on dry ground, when the Water out of the Clouds was poured forth on them, and the Water of the Sea was a Wall on each side: Thus they were Baptised with Water, as the Apostles were Baptised with the Holy Ghost, or Spirit, when poured out on them. Therefore John, when he Baptised, Baptised with Water, that was, by casting or pouring Water on the Persons: So then as we are commanded not to lean to our own understanding, (Prov. 3. 5.) but to believe God's Word in its explaining its own meaning, wherein one and the same Sense, in the manner of the Administration of Water-Baptism and Spiritual Baptism, must, when rightly understood, agree in one, as afore proved.  
Again, as to the quantity of Water, in pouring it on the Person in Baptism, God hath not limited, but left free, keeping to the manner, by pouring; and no otherwise is God's way in the Spiritual Baptism limited, for some have a greater measure of the Spirit than others poured on them. For although the whole Church is Baptised by one Spirit, (1 Cor. 12. 13.) yet There are differences of Adminstrations, (1 Cor. 12. 5.) some more and some less, as it pleaseth the Administrator thereof, the Lord Jesus.  
Agreeable hereunto are we to understand the word Baptism by Suffering. (Col. 1. 24. Heb. 13. 15. 34. Isaiah 51. 14. Rev. 1. 9) one suffereth Reproaches and loss of Goods, others the two former and Imprisonment, others all the three former and Banishment, others all the former, and loss of Life also: Now he that suffereth but Reproaches for the Name of Christ, or loss of Goods, or Imprisonment, or Banishment, who dare say, he partaketh not of the Baptism of Suffering, because he suffereth not loss of Life also. Now than the Error to be reproved, is limiting and confining the word Baptism to one strict Sense, to Dip; and in truth, contrary to the Sense in the manner of the Administration in the three Baptisms determined by God's word, when as 'tis clear, the word Baptism signifieth a pouring of the Spirit, and so in Water-Baptism, a pouring of Water on the Person, and not a dipping the whole Body in Water, which as aforesaid is particularly by the Anabaptists affirmed and asserted, if not so done, to be no Baptism at all: Their Reason is, they say, The word in the Original signifieth so, as though the Scripture were not rightly translated. Now as we in the things of God are forbidden to lean to our own understanding, There is a way (saith Solomon, Prov. 16. 25.) that seemeth right unto a man, but the end thereof is death. Therefore the way of Baptism by dipping seemeth right unto Man, by leaning to his own understanding: As for Example, the reason why the Anabaptists say, or think, that John Baptised by Dipping Persons, or that Philip Dipped the Eunuch, is, because it is written (Matt. 3. 13, 16.) John Baptised in Jordan, and Christ came out of the Water, and went down into the Water, (Acts 8. 38, 39) Nay, let the Scripture decide the matter, we read that Israel passed through the Sea, when as they walked on dry Land (Exod. 14. 29.) where the Sea had flowed. The Priests that bore the Ark of the Covenant of the Lord (Joshua 3. 17.) are said to stand firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, where the Waters had been, as 'tis written, when ye are come to the brink of the Water of Jordan, ye shall stand still in Jordan, so then to stand at the brink of the Water, they are said to stand in Jordan, where the Water had sometimes risen, firm on dry ground, (Joshua 3. 17.) And thus John Baptised in Jordan standing at the brink of the River (where the Water had sometimes flowed, for sometimes Jordan overflowed all his Banks, Joshua 3. 15.) and that John did cast Water on the Person, like as we see before, the manner was, in both the Water and Spiritual Baptism administered by the Lord himself, which manner we are exhorted not to be Ignorant of (1 Cor. 10. 1, 2. After the manner of Rain, Psalm 77. 17, 18, 20.) So we are to understand Philip and the Eunuch went into the Water, as the Priests did in Jordan, at the brink of the Water, where the Water had sometimes risen, but not one word that any by John or Philip were Dipped (but by Imagination only) because 'tis said they both went into the Water as Israel did into the Sea and Jordan, which was but where the Water had been; it being affirmed, they stood in Jordan (Joshua 3. 15, 17.) when they stood on dry Ground, and so in the Sea, when they stood on dry Ground (Exod. 14. 29.)  
So, it is said, that Christ sat in the Sea and taught, (Mark 4. 1.) when he sat in the Ship, and that Christ went up into a Mountain, (Matt. 5. 1.) when he stood but on the outside on the rising of it. So Men are said to go down into the Sea in Ships, yet they are not to be accounted Dipped in their Bodies in Water.  
Again, another great Argument the Anabaptists bring to prove Baptism to be mere dipping the whole Body under Water, is because it is written (Col. 2. 12.) Buried with Christ in Baptism: To follow their natural Fancy in this thing, if every Person must be Baptised according to the word Buried, as a Man Buried that is Dead, and put in the Grave, (then, as none can deny in the Act of Baptism, but the Person to be Baptised, as the Anabaptists say, Buried by Dipping the whole Body under Water, as a Man buried and covered with Earth) must be Passive, and therefore the Person must have no hand in the act of his being Baptised, for Christ when buried was wholly Passive, he put neither Foot, nor Leg, nor Knee, nor any other part into the Grave: Then by this Scripture, if it intent Water-Baptism, as by Romans 6. it doth not, but if it did, then to act according to what they plead for, in the manner of Water-Baptism, Buried in Baptism, the Administrator must take the Party to be Baptised, up in his Arms, and lay his whole Body first bore up above the Water, and lay him into the Water, (As a Man in the Grave is covered with Earth, that is, by casting Earth upon him, then and not before he is buried; so to bury a Man, is to cast Earth upon him; so in Water-Baptism, to cast Water upon, is to bury) as a Man is laid in the Grave, and so cover him with Water, and there retain him the time the words, in the Commission of Christ are expressed, I Baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost.  
So than if this be the main Scripture they will stand by, to justify Baptising by Burying, as they call Dipping, why do they not so practice, but Hypocritically plead for that they practise not; for by their Practice, there is not a Soul of them Buried in Baptism, nor yet the whole Person ever Baptised, as they call it Dipped, for they Baptise but a part for the whole, for so far as the Person to be Baptised, putteth himself into the Water, either the Feet, or Legs, or Thighs, or to the Middle, so far the Parties Baptised, as they call it, Dipped themselves, and then the Administrator putteth but the upper part of the Man or Woman that was out of the Water, into the Water: So by their Practice, they grant a part is taken for the whole, and what do we plead for more, but that Water may, by the Administrator, be cast on the upper part, to wit, the Nobler part of the Party to be Baptised, which representeth the whole Man, even the Forehead and Face: But if it be so, as Benjamin Keach saith, Page 38. of his Book, That it is no Baptism at all, if the whole Body be not plunged into the Water, then neither he, nor yet any of them, are yet by his own grant Baptised, when they Baptise but the part from the Waste upward, because the Party to be Baptised puts the lower part into the Water himself, who must be wholly Passive, as a Man Dead to be put into the Grave, as they plead for that manner of Baptism, in the act of his being Baptised; so that what an outcry do they make, against them that in Water-Baptism, Baptise a part of the Person for the whole, when they themselves do no other, only a little lower on the Body; now then for ever hereafter let them for shame open their Mouths no more, about Water-Baptism, till they Practise what they Teach; and then to bring better Grounds, than to say, the word Baptism signifieth to Dip the whole Body in Water; contrary to the use of the word Baptism, as by the Holy Scripture hath been showed, to be a pouring out both of the Spirit, and also of Water, on the Person; and that on that part of Man, Water-Baptism is to be administered upon, that is Naked, and visibly bare, that is, the Face and Forehead, that representeth the whole Person. As for example,  
When Hagar fled from her Mistress Sarah, she is said to flee from the Face of her Mistress, (Gen. 16. 8.) so the Face is taken for the Person. So Jacob is said to flee from the Face of Esau, (Gen. 36. 6.) that is, from his Person: So likewise Christ sent his Disciples before his Face, (Luke 9 52. & 10. 1.) that is, before his Person, where he was to come.  
Therefore to cast Water upon the Forehead, or Face, the whole Person being signified thereby, the Person is said to be Baptised; for when the Foreskin was cut off, the whole Man (Ex. 12. 48.) or Child, was said to be Circumcised.  
Again, where should the Sign, Seal or Token of Remission of Sins be administered, but on that part, where the Name of God, his Law, to wit of Faith, by the open Profession thereof was hold forth, as 'tis written, (Rov. 22. 4.) And his name shall be in their Foreheads, and lo a Lamb stood on Mount Zion, and with him a hundred forty and four thousand, having his Fathers Name written in their Foreheads, (Rev. 14. 1.) as being not (Romen 1. 16.) ashamed of the Gospel of Christ; for if by the (Jer. 3. 3.) Forehead is set forth the bold imperious Whoredoms of Judah in her Apostasy from her Husband, the Lord; how much more by the Forehead of Christ's chaste Virgin, is represented her open Profession of the Commands of her Lord and Husband, (Mark 8. 38.) as not being ashamed of his Gospel, (2 Tim. 1. 8.) the Power of God to Salvation.  
Moreover, as all God's Ordinances are to be performed under the Form and Manner of a good report (Phil. 4. 8.) with Shamefacedness and Sobriety, because 'tis most certain that part of Man, Woman and Child, that is to be Baptised, must be naked and bare, for the Flesh must be washed in Baptism, and not the Covering: As for example in those Figurative Washings under the Law; as the Jews were not Strangers to Water-Baptism; as Mr. Ainsworth on Gen. 17. hath showed out of the Hebrew Writers, that every Proselyte that was joined to the Lord, by the Covenant of Grace in Christ, was Circumcised, Baptised, and brought a Sacrifice: Now as the Circumcised part must be bare when Circumcised, even so the part that is to be Baptised must not be covered, as in all Legal Washings, which signified Sanctification, and Cleansing from Sin by the Blood of Christ: Therefore when Moses and Aaron, and his Sons washed their Hands and Feet at the Laver, they (Exod. 40. 31, 32.) washed them not with their Stockings or Gloves on, for that had been to wash the Covering, and not the Flesh; and do we believe, that Mary (Luke. 7. 38.) washed Christ's Feet with Tears with his Shoes on, no sure, for she is said to have wiped his Feet with the Hair of her Head, and not his Shoes: So when the Saints Feet were (John 13. 5.) washed by Christ, as also the Deaconist washing the Saints Feet, surely they washed the bare Feet; so now as Baptism is called a Washing, (Acts 22. 16. so Paul when Baptised is said to be Washed part for the whole,) so that part Washed, or Baptised, must be naked and bare: As is showed by the Lord, alluding to the Laver of Regeneration, (Titus 3. 5.) (he poured Water into a Basin and washed the Disciples Feet) from and by the Blood of Christ: As saith the Lord, (Ezek. 16. 9) Then washed I thee with water, not the Covering but the Flesh, with water, yea, I throughly washed away thy Blood, in the Blood of the Covenant of Grace in Christ by the Water of the word Water-Baptism, being a Sign thereof to us, according to his words Eph. 5. 26. Heb. 8. 12.  
Now than if a part in Baptism with Water serveth not for the whole, as the Anabaptists affirm, and yet by their Practice deny, than the whole Body, as they plead for, Washed or Baptised, must be naked, or else they Baptise the Covering and not the Flesh; and what an unseemly thing it were, for a Man to Baptise the Female Sex naked, taking the Person up in the Arms of the Administrator, and lay her in open view of others (for Water-Baptism was no secret Ordinance) into the Water, as they teach, must be buried, (as afore shown, when one is buried, is not till the Earth is cast upon the Person; so Water must be cast upon the Person Baptised) according to the literal words in common Burials, or else, say they, the Person is not Baptised at all.  
Now let them show any word of God, that among all we read of, were either so Baptised by, or after the literal word Buried, as common Burials are daily, of the Bodies of Dead Persons, when Dead, Stripped, their Apparel taken off, and others put on; we read not any such Practice in Baptism, for although (Acts 16. 13.) Lydia was converted at a River's side where the word was taught, as John at Jordan, and Philip the Eunuch near a Water, yet no mention in the least of putting off, or putting on any Apparel, but Baptised.  
Nor Israel in the Cloud and in the Sea, the Face and Forehead together being open and bare, whichn represented the whole Person Washed, is a sufficient warrant for us in Water-Baptism; and not to walk by Imagination by a natural Belief or Conceit, that either Persons changed their Apparel, or went into the Water to the middle, and that the Administrator put the one half of the Body into the Water, is to walk by a mere implicit Faith, because some Learned in the Tongues, say the word signifieth to Dip or Plunge, or Overwhelm, but presuppose the word for Baptism may have a large Signification, and that 'tis Lawful to use more or less Water in Washing, and therefore the Translators durst not confine the word Baptism to one strict Sense, what quantity was used on the Person, or what was the manner in the Administration which John did use, in the act of Water-Baptism, it is not in words prescribed, but that Water was used to the Person, none will deny; and seeing the word in Water-Baptism is said to be with Water, and the Baptism with the Spirit is expressed by the same word, meaning in both, with, which is by pouring or casting, or putting Water on, or to the Person, and not the Person in it, for it hath been proved by plain words, that when they stood in Jordan, is but to stand where the Water had been; so to be in the Sea, was but to be where the Sea had been; so as all going to Ponds or Rivers is by descending; so going down, in, or on any part, where the Water had or usually did Swell or Flow, is said to go in the Water, as Israel went into Jordan, or in the Red Sea, when as they stood where the Waters had flowed on dry ground, both in the Sea and in Jordan, as at low Water with us; how far may one go where the Water had flowed, yet but to the brink of the Water; so one may be said to be in the Thames, as they in Jordan.  
Another Scripture is urged by the Anabaptists, to prove that John Baptised at Enon, because there was much Water.  
Answ. The word Enon, being the Name of a Town, which took its name from Springs that did arise there, as the word signifieth an Eye, or Holes from which Water springeth up; so that although there may be said to be much Water by its continual Springing up, yet as Sandy's, and the Travels of the Patriarches, Historians say, There is not so much depth of Water standing, as will dip half the Body in, much less will it dip the whole Body in; but as most commonly a Spring riseth on upper Ground, so it runneth away, as may be seen daily in this Land; so there may be said to be much Water by its continual Springing, yet no depth of standing Water.  
Moreover another reason, why there was said to be much Water at Enon, with respect to the part of the Country, being forty two Miles Northward from Jerusalem; so differing from the South part, where ariseth few Springs, as it is written, from the Scarcity of Waters, Psalm 126. 4. Turn our Captivity as Streams in the South; and hereupon when Calebs' Daughter came to ask a Blessing of her Father, she said unto him, Thou hast given me a South-land, give me also Springs of Water, Joshua 15. 18, 19 so he gave her the upper and the nether Springs. And for another reason we may conceive John did not Baptise at Enon, because he wanted much depth of Water to Baptise withal; but because there was Spring water, more desirous than other water, to cast upon the Face, as hath been proved, is the proper place that water in Baptism, or Washing, is to be administered by casting upon, because that part representeth the whole Body, as afore shown.  
Moreover, and why should the Anabaptists be so Despising of the word Sprinkling, or casting of Water in Baptism, on that part that representeth the whole Person; we know not, unless it be to maintain their new way of Dipping, seeing Sprinkling is so frequently used in Scripture, to signify our Sanctification, and Cleansing from Sin by the Blood of the Lord Jesus, called the Blood of Sprinkling, which so well agreeth with the like Sign expressed by water in Baptism, by Pouring or Washing, not by Dipping, but by Sprinkling; as 'tis written, Then will I sprinkle clean water upon you, and you shall be clean from all your Filthiness, Ezek. 36. 25. 1 Pet. 1. 2. Heb. 12. 24. alluding to the Sign in Water-Baptism, of Remission or Cleansing from the Filth of Sin, by the Blood of Jesus, by Sprinkling, as it is written, So shall he sprinkle many Nations, by washing in Baptism, as afore shown; when Paul was Baptised, it is written, not Dipped, but be Baptised and wash away thy Sins: And herein the Baptism of the Spirit agreeth with Water-Baptism, by (Isaiah 32. 15.) pouring out of the Spirit after the manner of Rain; therefore ought the manner in Water-Baptism to be administered, not by Dipping, but by Pouring or Sprinkling water on the Face, for the Reason's aforesaid.  
But as the Lord, who chargeth some to have set up an Idol in their Hearts, (Ezek. 14. 4.) so Men may make an Idol of Gods own Ordinance, as some did of the Brazen Serpent, and as the Jews made little less than an Idol of Circumcision; as now it is to be feared the Anabaptists do of Water-Baptism, putting that Stress upon it, as the Jews did upon Circumcision, that they could not be Saved, if not Circumcised.  
Moreover, that Ben. Keach granteth, that the 3000 were not Baptised by Dipping, is evident, if his words in Page 21 of his Book be but observed, his words are these, The Multitude to be Baptised were so great, that it required others, besides the Apostles, to do it. Nor is it to be believed, that Peter himself, with the Eleven, did Baptise all the Three thousand in one day, without the help of the Hundred and twenty.  
Answ. All Christians are to know, that as the Apostles taught the Churches, not only to keep Faith (Col. 2. 5.) but Order also, in the Administration of God's Ordinances, themselves being Examples to the Flock, to follow them in due order in the Churches. Then Note, as that work, to wit, of Administering the Sealing Ordinances, did in all Ages belong to Men in Office to do, as shall be fully proved in the Fourth Query, none being in Office then, when the Three thousand were Baptised, but the Apostles, who only had received the Command from Christ, to go Teach and Baptise Nations, Matt. 28. 19, 20. So that the Hundred and twenty, the Apostles excepted, were but common Disciples, and some, if not many of them Women, Acts 1. 14, 15. Some particularly named; therefore it is not rationally to be believed, that any common Disciple had any hand in Baptising the Three thousand in part of that one day, in which short time they were all Baptised; and therefore how contrary to Sense and Reason, and Scripture also, is it, for any to believe, that the Three thousand were all Dipped or Plunged all over in water, every one of them to be taken up in their Arms, by Twelve Apostles, to be buried in water, as the Anabaptists Plead, but yet Practise not, for the day was but Twelve hours long, (John 11. 9) and it was the third hour of the day (Acts 2. 15.) when the Apostles preached; so that it is to be believed, that as the Apostles taught so they practised. If then the Apostle Paul hath taught, that all our Fathers were Baptised, when water out of the Clouds, by the Lord himself, was poured on Persons, and many of them were Children, called our Fathers, until the days of David (Acts 7. 45.) and how highly the Apostle Peter esteemed of all the Writings of his beloved Brother Paul; who among other things presseth Order to be kept in the Administration of all God's Ordinances, teaching from God's Order of Old, when as a peculiar work belonged to the Ministerial Offices, as 'tis written, No Man taketh this Honour to himself, but he that is called of God, as was Aaron, Heb. 5. 4. So that the Example of (Numb. 16. 1 Chron. 13. 11.) Corah, Dathan and Abiram, and Uzza, showeth, by the Judgements that fell on them, what a Sin it was, for any private Man to take that work to do, which God had bound to Office. But more to this in the Fourth Query.  
So than it is rationally to be believed, and that by grounded Reason from God's word, that the Apostles themselves, without the help of the hundred and twenty, did Baptise the three thousand in one day, which could not be done by Dipping the Anabaptists grant; and therefore it was done by casting water on the Forehead and Face, as before shown; for Baptised they all were, and because that part of Mankind representeth the whole Person, either in Old or Young, therefore they were Baptised by water cast on that part, to wit, the Face; as by grounded Reason from Scripture is to be believed.  
Besides, 'tis evident to be believed, that many of these three thousand which the Apostles Baptised were Children; seeing the Promise of the Pardon of Sin, was, by the Apostle Peter, (Acts 2. 39) applied to the Children then present, as well as to their Parents, of the Pardon of their Sins, Water-Baptism being ordained by Christ for a Sign of Remission of Sins: Now to all to whom the Promise is applied, the Sign of Remission, to wit, Water-Baptism, belongeth to them; but the promise of Remission of Sins was applied to them and their Children, (but more of that anon in the Third Query) for as it was the usual manner of the Jews, when by Thousands they followed Christ, to hear him Teach, and see the Miracles which he did, to take their Children with them; as doth appear in that Miracle which Christ did, whom he Fed, with Five Loaves and two Fishes, Five Thousand Men, besides Women and Children, Matt. 14. 21. for so it was foretold by the Prophet, speaking of the day of Christ, as it is written, Thus saith the Lord, behold I will lift up my hand to the Gentiles, and set up my Standard to the People (to wit, the Jews) and they shall bring their Sons in their arms, (or Bosoms) and thy Daughters shall be carried on their shoulders, Isa. 49. 22. Even so the Jews that resorted to hear Christ, and afterwards his Apostles, Teach, and to see the Miracles which they did, they carried their Children with them, unto whom the Apostle Peter jointly applying the Promises of Life and Salvation by Christ, in the remission of their Sins in the Blood of Jesus, saying, The Promise is to you and unto your Children: And this maketh way to the Second Query, which is,  
Query 2. To what end Water-Baptism, by the Lord Jesus, was Ordained in these last days, for a Gospel-Ordinance.  
Answ. John, Surnamed the Baptist, (Matt. 3. 1.) with respect of his immediate Call to the work of Baptising, hath showed the end in the Sign, why Water Baptism was ordained, namely but that Christ should be made manifest to Israel Therefore, saith John, am I come Baptising with Water, John 1. 31. The Apostle Peter likewise agreeth thereunto, saying, Be Baptised for the Remission of Sins, Acts 2. 38. Again Ananias confirmeth the same saying, Be Baptised and wash away thy sins, Acts 22. 6. So then, in fine, the end why Water-Baptism was ordained, to make manifest by that outward Sign, that Christ, the Lamb of God, is now come, according to the Gospel-Promise preached to Adam, That the Seed of the Woman (Gen. 3. 15.) shall bruise the Serpent's Head, that is, destroy the works of the Devil (1 John 3. 8.) and deliver them, who by Sin he had captivated into his Bondage, (Heb. 2. 15.) As also according to the same Gospel preached to Abraham, That in his Seed Christ, all the Families of the Earth shall be Blessed (Gen. 12. 3. Acts 3. 25, 26.) with the Pardon of Sin. And accordingly John, the Forerunner of Christ, sent, as an Herald before, the Prince of Life, (Acts 3. 15.) to prepare the way of the Salvation of Fallen Mankind, saith, Behold the Lamb of God, that beareth away the sin of the World, John 1. 29. And this maketh way to the Third Query to be considered, which is,  
Query 3. What is it by Scripture Evidence, that giveth any Soul, Young or Old, Right to have Water-Baptism Administered on them?  
Answ. We have showed in the Second Query, that Water-Baptism is the visible Sign of the Pardon of Sin, called the Sin of the World. Therefore the next thing is to be observed, what this Sin of the World is? And secondly, who are the Persons that stand charged with this Sin? And thirdly, how Christ, the Lamb of God, beareth away this sin of the World from these Persons.  
The Apostle Paul hath not only showed, what this Sin of the World is, but also the World this Sin first entered into, and stand charged with the same; and also how Christ, the Lamb of God, taketh away this Sin from many who are guilty, as being under Condemnation: as it is written, Wherefore as by one man sin entered into the World, and Death by Sin, and so death passed upon all men, for that, or in whom, all have sinned, Rom. 5. 12. Now because Adam was the Root of all Mankind, when he broke God's Law by eating the Forbidden Fruit, all his Posterity in his Loins sinned in him; for as Levi is said to pay Tithes in Abraham's Loins, before he was born, when Abraham did (Heb. 7. 9) even so we all in Adam's Loins, before we were born, broke God's Law when Adam did; and this was the Sin that first entered into the World, and these are the Persons Sin entered into, namely, the actual Sinner and his Seed, and for these, the Lamb of God is come, to bear away the Condemnation due to them, even Eternal Death, the Wages of this Sin, Rom. 6. 23.  
Thus we see, in the Fall of Mankind, there were two sort of Sinners, the one Actual, as Adam and Eve, the other their Seed, or Children in his Loins, Sinners by Original Corruption, derived from Fathers to Children, who have not sinned after the Similitude of Adam 's Transgression, (Rom. 5. 14.) as by their own act, but are Sinners by Derivation, or Original Corruption from them, and from these two sorts of Sinners, Christ, the Lamb of God, is come in Person, who was the same Saviour for these two sorts of Sins, (Heb. 13. 8.) yesterday, from the day he was preached to Adam, unto that day John said, Behold the Lamb of God, and unto the end of the World, which beareth away from these two sorts of Sinners, the Sin of the World.  
The way and the manner how this is done, is one and the same in all Ages, for as there are two sorts of Sinners, the one who willingly Transgressed; These God called, as he did Adam and Eve, to the Bar of Justice, (Gen. 3. 10, 11, 12, 13.) to answer for their Evil they had done, before the Judge of all the Earth, as appeareth in Moses Narration; but Adam, when called, had lost all Freedom of Will to Good; his Power being gone, he, with his Seed, were Satan's Captives, holden by the Cords of Sin, (Prov. 5. 22.) so that instead of showing any Remorse of Conscience for his Sin, as the Law required; as it is written, He that covereth his Sins shall not prosper; but he that confesseth and forsaketh them, shall find Mercy, Prov. 28. 13. but instead of Confession he sought to cover his Sin, (Job 31. 33.) by laying the fault on the Woman, as likewise did the Woman on the Serpent. Then God of his Free Grace, laid no more upon them, but a Fatherly Chastisement in this Life (Heb. 12. 5, 6, 7, 8.) as he doth on all his Children, and freely forgave them and their Posterity in them their Sin, in the glad Tidings of that Redeemer he had prepared (Eph. 1. 4. Titus 1. 2.) before the World was, for them, by the word of his Grace preached to them, that the Seed of the Woman Christ should bruise the Serpent's Head (Gen. 3. 15.) that is, expounded the Son of God, saith, John was made manifest, that he might destroy the works of the Devil, John 3. 8. Thus Christ, in the promise, took away the Sin of the World from these two sorts of Sinners, which the Apostle proveth thus: Therefore as by the Offence of one (namely the first Adam) judgement came upon all Men (that is, on all Mankind; to wit, on all Adam's Posterity in his Loins) to Condemnation: (for a Child is called a Man, Gen. 4. 1. John 16. 21.) even so by the Righteousness of one (to wit, Christ the second Adam in the Promise, the Seed of the Woman shall bruise the Serpent's Head, as aforesaid) the Free Gift came upon all Men (namely on the Actual Sinners and their Seed in them) unto justification of Life, Rom. 5. 18. Again saith the Apostle; For if by one Man's Disobedience (namely the Disobedience of the first Adam) many were made Sinners (even his Seed in him by original Corruption derived from him) so by the Obedience of one (namely the Obedience of Christ the second Adam) shall many be made Righteous, Rom. 5. 19 and who, namely the Believers and their Infants; for as the Infants of Unbelievers are charged, by original Corruption derived from Father to Child, with the Unbelief and Disobedience of the first Adam, Rom. 5. 12. even so the Children of Believing Parents are discharged from the Condemnation due for that Sin, by the Obedience and Righteousness of Christ the second Adam, by the Free Grace of God imputed to them, according to the Promise in the Everlasting Gospel-Covenant; as the Apostle Peter applied to such as Actually believed, and unto their Children, Acts 2. 39 saying, The Promise is unto you and to your Children: And again, I will be merciful unto their unrighteousness, and their Sins and Iniquities will I (saith the Lord) remember no more, Heb. 8. 12. And thus as was the glad Tidings of the Gospel first preached to Adam, as after the same, by John the Baptist, was preached to Israel; that Christ, the Lamb of God, was now come to take away the Sin of the World; meaning the Seed of the Woman, Christ now manifest in the Flesh, was to destroy the works of the Devil, and deliver all such, both Father and Children, who by Sin Satan had captivated into his Bondage, Heb. 2. 15.  
And therefore as Water-Baptism was ordained for a Sign of Remission of Sins, not only the Actual Sins of Parents, but when the Parents Actually believed, it also was a Sign of Remission of the Sin to their Infants, as to them, who by original Corruption, Sin is derived in nature from Fathers to Children, and therefore by the Doctrine of the Gospel, Such are to be Baptised (saith the Apostle) every one of you in the Name of the Lord Jesus for the Remission of Sins: Because the Lamb of God being come, hath taken away the Sin of the World, which the Fathers and their Children were guilty of; and why be Baptised every one of you? for this reason saith Peter; For the Promise (of the Pardon of Sins) is to you and unto your Children; and this is God's way in all Ages, of the Redemption of Fallen Mankind, that as Sin entered into the World by Families, so Christ came to Redeem Fallen Mankind by Families. And hence it is, that the Children born to Gods Covenanted People, are said by God to be born to the Lord, whom although they be Man and Woman's Children, by Nature called their Sons and Daughters; yet by virtue of the Free Grace of God in Christ, in the Covenant of Grace, into which they are accepted in all Ages with their Believing Parents; the Lord calleth such Children (Ezek. 16. 8, 20, 21.) his Children and of his Kingdom, born unto him, his Heritage, the Fruit of the Womb, his Reward; for when Adam and Eve was Fallen, they, together with their Seed in them, were the World Sin entered into (Rom. 5. 12.) of whom Satan was Prince, as he is called (John 14. 30.) The Prince of this World, Prince of the Power of the Air, the Spirit that now (from the days of Adam's Fall) worketh in the Children of Disobedience; and hence it is the Apostle saith (Eph. 2. 2, 3.) by nature we are all Children of Wrath; but when the Gospel was preached to Adam, and so ever since to all who have Actually sinned (as they did) God of his Free Grace mixing Faith with the word of Grace preached to them; by which power of his word Christ dispossesseth the strong Man armed (Luke 11. 20, 21, 22.) namely the Prince of the Fallen World (first in Adam's House or Children in his Loins) taking from him all his Armour, wherein he trusted and divided his Spoil; for saith Christ when come in Person to perform that work he the promised Seed to Adam was to do, in bruising the Serpent's Head (Gen. 3. 15.) namely as it is written (Luke 11. 20.) But if I (saith Christ) with the Finger of God cast out Devils, no doubt the Kingdom of God is come upon you: And hereupon when by the Preaching of the same Everlasting Gospel afore preached to Adam and to Abraham, to the Dead in Sin (Rev. 14. 6.) in the Spiritual Babylon, which caused such an Earthquake (Rev. 11. 13.) that the Tenth part of that Romish City or Church fell from her Traditions or Idolworship, to embrace Christ in his Government, in his Church or Kingdom; for their King, Priest or Prophet, they being Translated out of that Kingdom of Darkness, as in the beginning of this work, when Adam and Eve, with his Seed in him, were Translated out of Satan's Kingdom of Darkness, into the Kingdom of the Dear Son of God; then as but one Family became Christ's Kingdom; here many Families or little Kingdoms of this World were become the Kingdoms of our Lord, and of his Christ (Rev. 11. 15.) that so he might Reign among them by his Laws; as in Adam's Family appeared, by the Offerings (Gen. 4. 3, 4.) his Children brought and offered up to God in his Service. Next in Noah's Family, and so in Abraham's Family as was the everlasting Covenant-Promise (Jer. 31. 1. Gal. 6. 16.) I will be the God of all the Families of Israel; for as the Fathers, with the Children, were together (by the Fall) Satan's Subjects, Children of Wrath; even so the Children with the Parents, when their Fathers and Mothers, who had Actually sinned, believed, than their Children, who were Sinners by original Corruption derived from them, Psal. 51. 5. were restored with them, to be the Subjects of Christ's Kingdom; as it is written (Isaiah 65. 23. Acts 2. 39) They are the Seed of the Blessed of the Lord, and their Offspring (or buds) with them. And thus Christ beareth away the Sin of the World in all Ages; first Christ in the Promise to Adam and Abraham, and when come in Person, bore away their Sins on his Body once offered for many (Heb. 9 28) namely the Believing Fathers and Mothers and their Children in Infamy with them; as the Apostle proves by Rom. 5. 19 For as by one Man's Disobedience many were made Sinners; so by the Obedience of one shall many be made Righteous. Thus it is clearly proved, that the Infants or Children, together with their Believing Parents, are redeemed. Now, if the Children were not Redeemed with their Believing Parents, than Christ did not bare away the Sin of the World; Contrary to John's Doctrine John 1. 29. If Infants were not a part of the World Sin entered into; Then Children are not by Nature Children of Wrath; contrary to Paul's Doctrine. Eph. 2. 3. If Children are not of Christ's Kingdom, than they are of Satan's. If Children are not to be brought up in the Nurture and Admonition of the Lord; then the Promise in the Gospel belongeth not to Children in Infancy, contrary to Deut. 29. 29. Acts 2. 39 How many like Absurdities may be brought upon the Doctrine of Anabaptistry, if they well consider how they are led by a natural Fancy, in denying Infants to be Redeemed by the Blood of Christ, in the washing away of the Sin of the World, which they by natural Corruption are guilty of; but the Sin of the Infants Christ hath boar away, with the Sins of their Believing Parents; and Water-Baptism is ordained by the Lord, to be Administered on all that have their Sin or Sins pardoned by the Lord Christ; who by that Sign Water-Baptism Administered on them, Christ is to be made manifest to them, that he hath washed away their Sin in his Blood; which is the only thing that gives any Soul Right to have Water-Baptism Administered on Young or Old. Rev. 1. 5.  
And thus the Lord Jesus, as his Kingdom was first in one Family, so it still continueth in Families: And therefore when Adam and his Wife, and Seed in him, was restored, there was only the Kingdom of Christ on Earth in Adam's House; and then for a time no Kingdom of Satan was on Earth, he being cast out, as aforesaid, and Christ taking Possession. But because, as the Anabaptists grant in their Narrative, there is Election of Persons, pag. 3. therefore process of time proveth (1 John 2. 19) that all in the visible Covenant of Grace, visible Members for a time in the Church of God, are not all of it; as appeared in the Person of Cain, so in the Person of Cham, or Ham the Son of Noah; therefore Man is to have his Judgement rest with the Lord (Isaiah 49. 4.) concerning the Infants of the Lords Covenanted People, commanded to be Trained up in the way (Prov. 22. 6. Eph. 6. 4.) they shall go in; and if they continue in that Faith (1 Tim. 2. 15.) of God's Elect, that was in their Parents, as Timothy did in the same Faith his Grandmother and Mother had, (1 Tim. 1. 5.) they so long are to be accounted a Holy Seed (Ezra 9 2. 1 Cor. 7. 14.) Children of the Promise, born to the Lord, and so of his Kingdom, his Heritage, the Fruit of the Womb, his Reward, Gal. 3. 28. Ezek. 16. 20, 21. Psal. 127.  
Now then as that Wise King saith, That even a Child is known by his do, Prov. 20. 11. (speaking of the Children in Covenant, Acts 3. 25.) whether his works be pure, or whether it be right: So when Cain, by his evil work, proved himself not to be of the Election, (wanting the Faith of God's Elect which Abel had; known by his Action,) when wanting the work of Faith in Christ, his Offering was not accepted, for which he was filled with Wrath, but he being reproved, repent not, but adding Sin to Sin; as it is written (Prov. 29. 1.) He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy; so was he destroyed, as being cast out of the Communion of Saints: As he confessed, saying (Gen. 4. 14.) And from thy Face shall I be hid; namely from the Favour and Light of the Countenance of the Lord, in his Kingdom of Grace and Worship; being deprived of the Blessing in Christ, that all the Infants born in the Covenant of Grace have, because by the Free Love of God, Infants are accepted in Covenant with the Lord, with their Parents, if they, as they grow up, continue in Faith, and Love, and Holiness, with Sobriety, they shall be saved: As the Apostle in his reproving the Church of God at Ephesus, in suffering Women to usurp Authority over the Man, by Teaching as Men did, Quaker-women like, in the Assembly, against the very Order of Nature, and Command of God; his reason in reproving the Female Sex was, for that Adam was first form; and secondly for Adam was not deceived, but the Woman being deceived was in the Transgression, notwithstanding she shall be saved in Childbearing; that is, if she, her Husband and Children, by the Word of Grace in the Promise, believe in the promised Seed God, Christ, manifest in the Flesh, the Seed of Adam and Abraham; if they continue in that Faith and Love to God, in keeping his Commandments and Holiness of Life, as becometh such as are in Communion with the Lord, and Sobriety; the Women Adorning themselves in Modest Apparel, as becometh Women professing Godliness, they shall be saved, 1 Tim. 2. 9, 13, 34, 15.  
By all which we see the same Doctrine of Faith, Holiness and Love taught in Adam's Family, is the same to us in Christ, according to the same Covenant of Grace that was made with Adam and his Children, whom he taught the way of the Lord; but when grown up, if as Cain, they abide not in it, as he so must they be cast out; and this could not have been, had he not been a Member of the Church in his Infancy, born to the Lord in Covenant; but when he not proving to be of the Election, which the Apostle saith, obtaineth it or continueth it in abiding Faithful to the end; standing fast in the Faith, which Cain did not, but departed from the visible Profession thereof, Luke 8. 13. so fell away.  
Now then of Cain's Seed the World of ungodly began to take Root in the Earth again; so that there was now on Earth the Kingdom of Christ in Adam's House or Family; and the Kingdom of Satan in Cain's House or Family, called the World of Ungodly, who both Fathers and Children were destroyed by the Flood of Noah: And then again there was only remaining the Church of God, or his Kingdom in Noah's Family, the Fathers with their Wives and Children, a Holy Nation, a chosen Generation to the Lord, as Israel were by Families.  
But in process of time Satan had his Seed in the Church in the Person of Cham or Ham (Gen. 9 25.) who for his Sin was cast out of the Church, and of his Seed sprang another World of Ungodly. As likewise in process of time almost all the Posterity of Blessed Shem, became Apostatised from the Faith: So that then it pleased God to call Abraham from his Idolatry out from his Father's House (Joshua 24 2. Gen. 12. 1) and with him and his Seed, as before with Adam and Abraham and their Seed, God made an everlasting Covenant, or preached to him the everlasting Covenant of the Gospel, namely that in his Seed Christ, the Woman's Seed, in the same Gospel afore preached to Adam; All Nations of the Earth shall be Blessed, Gen. 12. 3. And when again the same Covenant was more particularly applied to belong to the Seed of his Body, of whom Christ must be expected; as it is written, I will make my Covenant between me and thee, and will multiply thee exceedingly; besides the Promise before made to him of his being a Father of many Nations; and I will establish my Covenant between me and thee, and thy Seed after thee in their Generations, for an everlasting Covenant, to be a God unto thee, and to thy Seed after thee. Gen. 7. 2, 5, 7. Now this Promise to be a God to the Believer and his Seed, is the Substance of the Gospel-Promise; as it is written, And they shall be his People, and God himself will be with them and be their God, Rev. 21. 3. even the God of all the Families of Israel, Jer. 31. 1.  
So than if the very Letter of the Gospel be so plain, that in Christ the Families of the Earth shall be Blessed; and this Family is the Seed or Infants, or Children of Believers; and this Blessing is the Remission or Pardon of their Sins; as it is written, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from your Iniquities, Acts 3. 26. Water-Baptism being the visible Sign thereof, therefore, saith Peter to Parents and Children, be Baptised every one of you; namely, that have their Sin or Sins pardoned, the Sin of the World, for the Promise in the Gospel-Covenant is to you and unto your Children; is also confirmed by John the Baptist, that this is the Way of Salvation he prepared before the Lord, saying, Behold the Lamb of God (preached to Adam) is now come, that beareth away the Sin of the World; of whom is afore proved, Children in Adam were a part thereof.  
Now until the Anabaptists can prove, that the Infants were no part of the World Sin entered into, and so Children to be no Sinners; it remaineth proved, that Children are Sinners in Adam; and the Sin of the Infants of Believing Parents, is taken away by Christ the second Adam, as well as the Sin of their Parents who had Actually committed: As we have the Testimony of the Spirit of God for to prove it in these words, but not as the Offence; so also is the Free Gift (Rom. 5. 18, 19) for if through the Offence of one many be Dead, much more the Grace of God, and the Gift by Grace, which is by one Man Jesus Christ, hath abounded unto many; and not as it was by one that sinned, so is the Gift, for the Judgement was by one to Condemnation; but the Free Gift, is of many Offences unto Justification.  
So then all is of Free Grace, both to the Actual Sinner, and his Seed in Infancy, who are Sinners by original Derivation: Now although God doth require of such as have Actually sinned, Actually to repent, and to make Confession of their Faith before they may have the Sign of Remission of Sins (if they were not before Baptised into the Name of Christ) to be set on them: So that great is the Difference between what it is that giveth any Soul, Young or Old, Right to have Water-Baptism Administered on them; and what God requireth of Actual Sinners before they be Baptised: Therefore the very Letter of the Law, a Schoolmaster leading to Christ, might teach the Anabaptists, that of whom did God require a Sacrifice of Confession brought to the Altar figuring Christ, but from such only that had Actually sinned; yet the Infants of such, by virtue of God's Free Grace in the Covenant of the Gospel, were Blessed with their Believing Parents, and the Males sealed with the Seal of the Righteousness of Faith; therefore called with their Parents, The Blessed of the Lord; as shall be more spoken to anon.  
But now to insert here the general Argument grounded on Carnal Reason, the Anabaptists bring as their main Pillar to deny the Right Infants have to Water-Baptism; published by B. Keach in his Book Gold Refined, P. 141. That nothing less than Profession of Faith and Repentance, can give any Soul, Young or Old, Right to have Water-Baptism administered on them.  
Answ. If there were no Sinner pardoned, or their Sin or Sins remissed, there would not have been this Ordinance of Baptism ordained, seeing it is ordained for (a Sign of the) Remission of Sins, that such as have Right thereto, may have Christ made manifest to them, that he hath washed away their Sin or Sins in his Blood. But because Christ, the Lamb of God, is come, who taketh away, not only the Sin of such Actual Sinners, whom his Father giveth Faith to Believe in his Son, but also the Sin of the World Infants stand charged with, by natural Corruption derived from their Parents. Now then, who is it, Man, even Sinful Man, that Meriteth a Right to have his Sins pardoned? or is it not Christ that hath done it for him? Surely if Remission of Sins be the greater work, for which the Sign Water-Baptism is to be set on, than all that Christ hath washed away their Sin or Sins; the Right in the Sesser, the Sign is also merited for them, by him that merited the greater for them; namely, the Remission of Sin or Sins; so that for any to say, nothing but Profession of Faith can give any Soul, Young or Old, Right to have Water-Baptism administered on them, is to rob Christ of his Honour, and Sinful Man to take the Glory to himself: That Man by his External Act, meriteth a Right to partake of one of the insealing Gospel-Ordinances; surely this Man's Faith is not built upon the Foundation or Doctrine of the Apostles or Prophets; for since Man's Fall, all Right Man forfeited from under a Blessing, to any Mercy, or Sign of God's Mercy either Temporal or Spiritual, for even the very ploughing of the wicked is Sin. So that in fine, when Man hath done all, with respect of Meriting by the best Act he can do, to obtain any Mercy from God, he is repulsed with this, That he is but an unprofitable Servant, Luke 17. 10. therefore by Grace is our Sins pardoned, and by the same Free Grace in Christ have we a Right to the Sign of Remission of Sins; for was it not of Free Grace, that by the Sprinkling of the Blood on the Door posts of the Israelites in Egypt, that by that outward Sign, the Destroying Angel passed over them; and was not this Right merited for them by Christ their Passover; and not for any external Act they did or could do; even so we, to wit, all Believers and their Infants, as than they and their Infants, by the Blood of Sprinkling of Jesus, our Passover the Destroying Angel passeth over us; for Christ our Passover is Sacrificed for us and our Children, as of old for the Israelites and their Children: For so it is written, as by the outward Sign in Baptism, So shall he Sprinkle many Nations; and I will Sprinkle clean Water upon you, and ye shall be clean from all your filthiness, Isa. 52. 15. Ezek. 36. 25. As it is in the Sign Water-Baptism, Be Baptised and wash away thy Sins (or Filthiness.)  
By which it is clear, that the Right to Water-Baptism is merited by Christ only, for all such whose Sin or Sins Christ taketh away, and by the Doctrine of the Gospel, it is manifested, that Christ taketh away the Sin of the World, which Infants by original Corruption, derived from their Parents, were guilty of. And unless the Anabaptists can prove, that Infants were no part of the World that Sin entered into, and so no part of the World from whom Christ hath taken away their Sin: But the first the Apostle hath proved, that Infants by the Fall, Sin entered into them by original Corruption derived from their Parents; Adam being the Root, therefore his Offspring, his Branches could not be clean; as saith the Scripture, Who can bring a clean thing out of an unclean? no not one, Job 14. 4. And likewise the latter the same Apostle teacheth, as foresaid; that is, By one Man's Disobedience many were made Sinners; to wit, Children, so by the Obedience of one, to wit, Christ the second Adam, many were made Righteous, the Believers and their Infants. But by the Anabaptists natural Faith, they cannot see this Mystery of the Gospel; and therefore leaning to their own Understanding, which is forbidden Man so to do in the Mysteries of Faith in the Gospel, they run aground; saying, according to the aforesaid Argument, That Profession of Faith and Repentance, giveth right to Water-Baptism; from that Scripture, He that believeth and is Baptised shall be saved. From this and the like Scriptures, they plead against the Right the Infants of Believers have to be Baptised, without regard to the Free Grace of God to Sinners by the Doctrine of the Gospel; for that Scripture is not understood a right, that an Absurdity can be brought on the Inference they make; as for example, if as they say, None ought to be Baptised, but such as actually Believe: Then by that Scripture, none can be Saved but only such as Actually Believe; (for that Scripture saith, He that Believeth not shall be Damned:) which the Anabaptists affirm.  
Now the true meaning of Mark 16. 16. He that hath Actually Sinned, if he doth not Actually Believe in Christ to be his Saviour and repent, and so forsake his Sins, he, according to the Revealed Will of God, hath no Promise of Salvation; but Infants, who are Sinners not by their own Act, but by original Corruption derived from their Father Adam, and so by nature naturally from their Father that begot them, they are Children of Wrath, until their Father or Mother Believe; and then, (until they like Cain, Ishmael and Esau, by their own Actual Sins prove Wicked:) If they abide Faithful, with Abel and Isaac, they are to be esteemed a Holy Seed, God's Children, as aforesaid from the Birth; so that the Promise of Remission of Sins in the Covenant of Grace belongeth to them, and therefore have Right to the Sign of Remission of Sins, Water-Baptism to be Administered on them by Free Grace: So that if the Argument were rightly stated, there is nothing less than the Pardon of Sins by the Merits of Christ, can give any Soul Young or Old, right to have Water-Baptism Administered on them. But if, as B. Keach saith, Nothing less than Profession of Faith and Repentance, can give any Soul, Young or Old, right to have Water-Baptism Administered on them. Then how near a kin is the Faith of the Anabaptists, in this thing about Water-Baptism, to the Romish Clergy; for whereas the one say, Profession of Faith giveth right; The other, The Fathers have Decreed in the Council of Trent, That whosoever shall say, Grace is not conferred by the work done, Let him be Accursed. Surely that which giveth any Soul Right to have the Sign of Remission of their Sin or Sins Administered on them, is a Grace, a special Grace: But it hath been proved, that Remission of Sins, or washing away of Sins, in the Blood of Christ, is the only thing which giveth any Soul Right to have Water-Baptism Administered on them; and therefore the Right is by Grace and not by Merit, for the Act done by any Mortal Man. Simon Magus made an external Profession of Faith and Repentance, for it is said he Believed, Acts 8. 13. If that had been that which only gave him Right to be Baptised, he would not have been told he had no Right nor part in that matter; and why, because he was told he was in the Bond of Iniquity; therefore Profession gave him no Right, but was only required of him, because he had been an Actual Sinner; but it is the Remission of Sins giveth Right, as aforesaid, be Baptised, not for Profession, but for Remission of Sins: So the Right is merited by Christ for all, that the Scripture testifieth he hath boar away their Sin or Sins; but Christ is come, who beareth away the Sin of the World, that Infants are guilty of, and we have proved, the Infants of Believers have their Sins pardoned. And this is the only thing which giveth any, young or Old, right to Water-Baptism. So that this Doctrine, that sinful Man's external Act of Profession, or the Godliest Man's external Act of Profession giveth Right to Water-Baptism, is a new Doctrine no where found written in the Book of God: Now if this be the Anabaptists Gospel, That God gave his Son to save Actual Sinners only, and these by their own Act Merit a Right to the Sign of Remission of Sins; and that because Infants cannot Actually profess Faith and Repent, that they have no Right to the Sign of Remission of their Sins; or is it their Judgement, because their Sin in Infancy is not pardoned; therefore they have no Right to the Sign. And whether doth this Doctrine lead these People, but to conclude either Infants are saved without Christ, or else have no Sin, and so Christ died not for them. If on the other hand they say, that Infants are Sinners, than they cannot be Saved without a Redeemer; if Redeemed, than they have Right to the Sign of the Remission of their Sins, for no other Reason, but because God, for Christ's sake, hath pardoned the Sin of the World charged on Infants: As John saith in preparing the way of the Lord in the Salvation of Sinners, Behold the Lamb of God, which taketh (or beareth) away the Sin of the World.  
Again B. Keach having asserted the aforesaid Argument to deprive the Infants of Believers, from the Right they have to Water-Baptism, merited by Christ for them, hath form another Argument, lest his former, when tried by the Golden Reed, God's Word, Rev. 11. 1. with Rev. 21. 15. should (as it hath been proved) be insufficient to deprive the Infants of Believers of the Right to have Water-Baptism to be Administered on them: His words are these in his aforesaid Book, Page 64. There is no better way to know who or what manner of Persons our Lord Jesus hath commanded to be Baptised, than to go to the great Commission of our Lord Jesus, Go teach all Nations, Baptising them.  
Answ. That there is no better way, is granted, when the Commission of the Lord Jesus is rightly understood in his Will and Mind contained therein, which when rightly understood, will agree with the Doctrine contained in the Prophets and Apostles, on which our Faith is to be builded on, Christ Jesus being the chief Cornerstone, Eph. 2. 20.  
Therefore I desire the Reader to observe these two things: First, In the Commission of the Lord Jesus it is said, Matt. 28. 19 Go ye therefore and teach all Nations, Baptising them. It is also said, Go ye into all the World, and preach the Gospel to every Creature, Mark 16. 15. By every Creature is all Mankind that is called the World, which by the Fall Sin entered into Actual Sinners and their Seed or Infants, as afore proved: To these the Apostle preached the Gospel, as it is written, The Gospel which ye have heard, and which was preached to every Creature which is under Heaven; whereof I Paul am made a Minister, Col. 1. 23.  
Secondly, What this Gospel is, or from whence it was the Apostles were sent, to gather or reap the same they were to teach, seeing, when they were sent, no Gospel was to be found written, but in Scriptures of the Prophets; therefore to this we shall first speak, namely, what the Gospel was, the Apostles were commanded to teach all Nations; it was no other than they found in the Scriptures of the Prophets, as it is written from the words of the Lord Jesus to his Apostles: I sent you to reap that whereon ye bestowed no labour; other men laboured, and ye are entered into their labour: And herein is that saying true, One soweth, and another reapeth, John 4. 37, 38.  
Now concerning this Gospel the Apostles were commanded to teach, the Apostle Peter writeth, saying to the Primitive Christians: The Prophets have enquired, and searched diligently, who prophesied of the Grace that should come unto you: Searching what, or what manner of time, the Spirit of Christ, that was in them, did signify, when it testified beforehand the Sufferings of Christ, and the Glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us (mark that) but unto us, they did Minister (or serve unto) the things which are now reported unto you, by them that have preached the Gospel unto you, with the Holy Ghost sent down from Heaven; which things the Angels desire to look into, 1 Pet. 1. 10, 11, 12.  
Likewise the Apostle Paul, in his Defence before King Agrippa, to clear himself of the Charge the Jews laid against him, That he taught other Doctrine for Gospel, than what he found written in the Prophets: His answer was, Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying no other things than those which the Prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the Dead, and should show light unto the People, and to the Gentiles. Then Paul said to King Agrippa, Believest thou the Prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian, Acts 26. 22, 23, 27, 28. And again, when many Jews at Rome, had appointed a day to come to Paul's Lodging, to be informed of his Doctrine or Gospel he taught concerning Jesus; it is written, To whom he expounded and testified the Kingdom of God, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening, Acts 28. 23. The Lord Jesus himself likewise proved what he taught concerning himself, in coming into the World according to the Promise to Adam, proving himself to be the Woman's Seed, God manifested in the Flesh by the Prophets, Beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself, Luke 24. 27. So that hence it is, that the Gospel or glad Tidings of Christ our Saviour, the Apostles were sent to reap their Doctrine they preached from the Scriptures of the Prophets, as the Apostle Paul saith, the Gospel they taught, is made manifest by the Scriptures of the Prophets, according to the Commandment of the everlasting God, made known to all Nations for the obedience of Faith, Rom. 16. 26. As in the Commission, saying, Go ye therefore and teach all Nations, Baptising them, Matt. 28. 19  
So then Christ sent his Disciples and Apostles, and the Jews, to search the Scriptures, to wit, of the Prophets, to be informed of the glad Tidings promised them concerning the Messiah they looked for; as it is written, Search the Scriptures, for in them ye think to have eternal Life, and they are they which testify of me, John 5. 39 For Christ in the Promise was the good Tidings of great Joy, preached by the Angel, Luke 2. 10, 11, 12, 13, 14. according to the Scriptures of the Prophets, Isaiah 9 6. Micah 5. ●.  
Seeing it hath been proved what the Gospel is, and from whence the Apostles reaped it; namely, out of the Scriptures of the Prophets; and that the Angel, upon the Birth of Christ, preached glad Tidings of a Saviour, out of the Scripture of the Prophets, Luke 2. 10, 11, 12. also Christ himself, and his Apostles, taught us no other glad Tidings than is written in the Prophet's aforesaid. It is therefore desired, and required, of the Anabaptists, to show us out of any part of the Scriptures of the Prophets, where they prove that Gospel to be written, that preacheth glad Tidings to Actual Sinners, and not a like glad Tidings to their Infants in Infancy, who as we have proved, are Sinners by original Corruption, derived from Father to Children; and if dying in Infancy cannot be saved, if there be no Promise or glad Tidings of Salvation for them in the Gospel in Infancy, commanded to be preached to all Nations, that is, to every Creature of Mankind; unless they will at once affirm and prove, that Infants are no part of Mankind that the Gospel is to be preached unto, with their Parents, under the name of every Creature, Col. 1. 23.   

To the second thing to be considered in the Commission of our Lord Jesus, who came to save Sinners, yea Sinners of two sorts as afore proved, the Fathers with their Infants; and that these are the Persons every Nation consisteth of, is thus proved: If that the Scripture may be allowed to expound its own Sense in every Article of Faith, as in lesser matters, therefore we read, that after the Flood were only left alive Noah and his Family, among which Noah had three Sons, Shem, Ham and Japhet, and unto these were born Sons after the Flood: And by these were the Isles of the Gentiles divided in their Lands; every one after his tongue, after their Families, in their Nations, Gen. 10. 1, 5. These are the Families of the Sons of Noah, after their Generations, in their Nations; and by these were the Nations divided after the Flood, ver. 32. By which it appeareth that every Nation consisteth of Families after their Generations, that is, the Father and Mother with their Children, the two sort of Sinners Sin entered into by the Fall of Adam as aforesaid: And likewise as aforesaid Christ was proclaimed when come according to the Gospel preached to Adam and to Abraham, that in Christ all the Families of the Earth shall be Blessed, Gen. 12. 3. namely with the Pardon of Sins; so Christ came to take away the Sins of the World by Families, because he came to save that which was lost, Luke 18. 11. but Mankind was lost by Families, Rom. 5. 12. as afore showed. Now whereas Moses writeth, concerning the Gospel preached to Abraham, saying, that in his Seed Christ, all the Families of the Earth shall be Blessed, Gen. 12. 3. The Apostle Peter preaching that Gospel-Promise to the Nation of the Jews, in his first Sermon applied the Promise in the Blessing to the Father and Mother with their Children, saying, The Promise is to you and unto your Children, Acts 2. 39 And in his second Sermon, expoundeth the word all Families, written by Moses, to be Kindred's of the Earth shall be Blessed, Acts 3 25. The Apostle Paul expoundeth the word Families by Moses, Kindred's by Peter, to mean Nations, even Men, Women and their Infants; and these are the Persons, which, by Christ's Commission, are to be Taught and Baptised, Gen. 12. 3. Gal. 3. 8.  
Now, as to the manner the Actual Sinners must be taught, and they must actually confess and forsake their Sins, because they had actually sinned, before they may be Baptised; and when the Parent believed, than Peter applied the Gospel-Promise to the Believers and their Infants or Children as aforesaid, Acts 2. 39 So then a Man's Family under the Promise, are his Children in Nonage (other of their Children, if they have any that have actually sinned, as have their Parents, must actually repent and believe before Baptised) but the Infants in Nonage must be Baptised when their Parents are Baptised, because their Sin charged on them, is by original Corruption derived to them, pardoned with them, as Adam's Children and Abraham's, and all Believing Jews and Gentiles Children in all Ages were, else Children dying in Infancy, could not be saved by the revealed Will of God, because they are by Nature Children of Wrath, Eph. 2. 3.  
Now this is God's way in his word, that as Families, Kindred's, Nations, are one and the same, and as a Man's Children are his Family under the Promise in the Gospel, and a Man's nearest Kindred under the Promise are his Children, and that every Family is a little Nation, as we see before of Noah's three Sons, the Isles of the Gentiles were divided, every one after their Families in their Nations; so when a Believer and his Children are joined to the Lord, called a Family or Kindred, a little Nation is joined to the Lord; as Judah when they came up out of Babylon by Families, were joined to the Lord, Jer. 50. 5. as before all Israel were joined to the Lord by Families in the Wilderness, Deut. 29. 10, 11, 12, 13. The Father and Mother with their Infants, a Holy Nation; for saith the Prophet, meaning many Families, little Nations were joined to the Lord in that day; as it is written, many Nations shall be joined to the Lord in that day, and they shall be my People, Zach. 2. 11. as Israel were God's People by Families, and so, many Families in Covenant with the Lord, make one Holy Nation both of old and now; as by Exod. 19 6. with 1 Peter 2. 9 is proved, how God calleth his People by Families, some out of every Nation, as it is written, Thou hast redeemed us to God by thy blood, out of every Kindred, Tongue, People and Nation, Rev. 5. 9 But Nations, as the whole People in England, France, Spain, Holland, or other Nations, never was yet heard of to be all Converts in one day; or such a Nation to be joined to the Lord, every individual Person, in one day; but Israel, as many Families, was joined to the Lord in one day; being actual Believers and their Seed; so were they a Holy Nation in a Holy Covenant, Dan. 11. 28, 30. a Nation in the midst of a Nation or Nations about them; to whom, saith the Lord, in respect of their Faith, Worship and Marriages, they shall not be reckoned among the Nations, Numb. 23. 9 So now as every Gospel Church consisting of Families, as the Churches of God in all Ages did, are as distinct Bodies, Holy Nations, yet considered as under one chief Shepherd Christ, they are but one Fold, one Nation or Brotherhood, 1 Pet. 2. 17. in all the World, called, The Family of Heaven and Earth, Eph. 3. 15. over whom Christ is King, King of Saints, Rev. 15. 3. as in civil States, earthly Kings are called Kings, or King of Nations, Gen. 14. 1. unto whom both Believers as well as others, are to obey them in Civil things in the Lord, as Christ himself paid them Tribute; by which example, as in other Duties, all Christians are commanded by the Apostles to obey, Rom. 13. Now to Nations consisting of Families of Unbelievers, the Apostles were sent by Christ to preach the glad Tidings to Families and Kindred's, Rev. 14. 6. Therefore whosoever shall preach any other Gospel than is found in the Prophets, sent to be preached to Families, preacheth not the Gospel of Christ, but another not found in the Prophets. And therefore how dare any Man preach such a Doctrine for Gospel, that is not written in the Prophets, that Adult Persons only have the Promise of the Pardon of their Sins, and are saved by Christ, and not their Infants with them; when as the Angel, sent to Cornelius, durst not deliver any such Message as the Anabaptist Doctrine is, that he should send for Peter, to tell him words whereby he (that had been an Actual Sinner) should be saved only, and not his House, his Child or Children in Nonage with him, who were Sinners, Children of Wrath by original Sin derived from Fathers to Children; but the Message from God by the Angel, was, according to the Gospel contained in the Prophets, in Christ, Families or Kindred's shall be Blessed, as aforesaid. Therefore send for Peter, and he shall tell thee words whereby thou shalt be saved, and thy House; as anon shall by Scripture evidence be proved, that a Man's House are his Children, his near Kindred, who are not Sinners in Infancy by their own act, but Sinners, as aforesaid, by original Corruption, derived from Father to Child, by the Fall in the first Adam, and are therefore by Grace saved from Wrath to come by Christ the second Adam, the Shepherd of his Sheep, who hath in his Fold, bought with his precious Blood, Lambs as well as Sheep, Infants as well as their Parents. As was foretold by the Prophet when he should come; his forerunner John should proclaim that Christ, who was born a Lamb, a Sacrifice, a Saviour, should like himself be a Shepherd, most compassionate to all his Redeemed, as it is written, He shall feed his Flock like a Shepherd, he shall gather the Lambs with his Arm, and carry them in his Bosom, Isaiah 40. 11.  
This did Christ when he was on Earth, took Infants, Lambs of his Fold, of his Kingdom, in his Arms, or in his Bosom, and Blessed them, Mark. 10. 13, 14, 15, 16. for by the word Bosom, is signified one near him Beloved; as John by that Sign leaning on Christ's Breast or Bosom, John 13. 23. was said to be the Disciple whom Jesus loved: And whether was poor Lazarus carried by the Angels, but into Abraham's Bosom, as one dearly Beloved of his Father; so Christ was by that word Bosom, manifested as one most dearly Beloved of his Father, John 1. 18.  
But now the Anabaptists by their new found Gospel, would persuade, that in Christ's Fold, he hath no Lambs, but all Sheep: Adult Persons, such a Fold was never heard of in Holy Scripture to be the Fold of Christ; nor from the borrowed Metaphor of Shepherds with their Folds on Earth. So that this Doctrine of the Anabaptists is against the very order in things Natural, and so in things Spiritual; that a Shepherds Flock should have no Lambs among them; but we shall, by God's help, prove Christ's Fold, his Church on Earth, in all Ages, had Lambs in that Fold, as well as Sheep, called a Man's House, Children, or Lambs of the Sheep, Men and Women: Gods Holy Flock are Men, Ezek. 34. 3. such as Fell in Adam, and were Restored in Christ, Rom. 5. 18.  
And that a Man's Child or Children are his House, saved with him, according to the Gospel preached unto Abraham, that in Christ his Seed, all the Families of the Earth shall be Blessed; and that every Nation to whom the Gospel is sent to be preached, consisteth of Families or Kindred's, Rev. 14. 6. Acts 3. 25. as first concerning the Nation of the Jews, in the Scriptures of the Prophets, Children are there called a Man's House, and so in the New Testament; we therefore are most certainly right in understanding of Scripture Terms or Phrases, in the true meaning thereof, according as the Scriptures expound themselves; as for example, that a Man's Child is called a Man's House; when any Man Married in Israel, and died without Issue, his next a Kin was to take his Brother's Widow to Wife, and the first born Son was to bear up the Name of the Deceased, but if he refused to take his Brother's Widow to Wife, Then shall his Brother's Wife, in the presence of the Elders, lose his Shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto the man, that will not build up his Brother's House, Deut. 25. 5. to 9 And thus Ruth did to her deceased Husbands next a kin, that refused to build up his Brother's House, but when Boaz took her to Wife, the Elders Prayer was, The Lord make this Woman like Rachel and Leah, which two did build the House of Israel, Ruth 4. 11, 12. that is, by bearing Children unto Jacob, here we see a Child or Children are a Man's House, by Scripture Explanation: Likewise the Widow of Sarephtha's Son is called her House, see 1 Kings 17. 9 to 15. and when God promised to make the Barren Woman Fruitful, it it written, He maketh a barren Woman to dwell in an House; that is, to be a joyful Mother of Children, Psalm 113. 9 To this truth that a Man's Child or Children are his House, the Doctrine of the Apostle agreeth with the Doctrine of the Prophets, for when the Apostle Paul, in showing the Qualifications of one to be called into the Office of a Bishop or Pastor of a Congregation in the Church of God, it is written, 1 Tim. 3. 4, 5. He must be one that ruleth his House well, (the House being explained in the next words) having his Children in subjection; the reason is given, For if a man know not how to rule his own House (his Children) how shall he take care of the Church (or House) of God's Children Young or Old. To confirm this Truth, that Children are a Man's House under the Promise of Remission of Sins, and so of Salvation by Christ, according to the Gospel preached to Abraham in Christ; all Families of the Earth shall be Blessed; Christ said to Zacheus (when he confessed his Faith and repent) This day is Salvation come to this House (Luke 19 9) or Children.  
For this reason, although he was in all likelihood a Gentile, yet because he had the Faith of Abraham, therefore he was his Son, believing as Abraham did, that God was a God not only to him when he actually believed as Abraham did, but a God unto his Seed, in that Salvation was come to his House, his Children with him; therefore to whom the Gospel is by the command of Christ to be preached unto, and the Promises applied to them, go teach all Nations, these are they by B. Keach's own grant, that our Lord Jesus hath commanded to be Baptised; as it is written in the great Commission, Go teach all Nations, (Families or Kindred's of the Earth) Baptising them, etc.  
Again, seeing Lydia and Stephanus were Baptised, and their Households (Acts 16. 15. 1 Cor. 1. 16.) if the Scriptures of the Prophets do expound to us, That a Man and Woman's Household were their little ones, their Sons and Daughters; then we hope none can deny, but that the Believers and their Children were Baptised; for the proof whereof, we read how David and his Men dwelled with Achish at Gath, every Man and his Household, 1 Sam. 27. 3. but in process of time, while David and his Men were absent from their Families, their Wives and Children were taken Prisoners; so that as it is written, Every Man lamented for their Sons and Daughters, 1 Sam. 30. 6. Thus what before were called their Households in 1 Sam. 27. 3. are explained to be their Sons and Daughters.  
Again it is written, Jacob went down into Egypt, Every Man and his Household, Exod. 1. 1. the Father and Mother, with their Children, concerning whom, Joseph said unto his Father and Brethren, I will nourish you and your Households, Gen. 45. 11. which is expounded, I will nourish you, and your little ones, called their little ones in Gen. 46. 5. and 50. 21. Now if Men will not believe the Spirit of God, his own expounding his own word, to be sufficient ground of Faith to believe, that the Household is the Children or little ones of his People; there is no credit to be given to such Teachers, or People in Matters of Faith; but the Spirit of God hath expounded the Households to be Children; therefore all that will take God's word for their warrant, may answer themselves, That the Apostles Baptised Children, or little ones of Believers, when they Baptised Believers and their Household's.  
If the Anabaptists will not believe this, let them show better, or more clear proof for any thing, as an Article of their Faith, which they believe, making the Scriptures of the Prophets and Apostles, agree in one harmony together. But if any shall object, that Servants are included in the word Household, on purpose to cavil at the Right Infants of Believers have to Water-Baptism. The Answer is to them, such need to be taught, rather than to be accounted Teachers that can no better distinguish between a Son, a Child, and a Servant; the very light of Nature might convince them, that great is the difference between a Son and a Servant; a Man's Son is his very next a Kin (Gen. 12. 1. with Gen. 43. 7. Gen. 15. 4. and 21. 10. Gal. 4. 7.) Heir to his Father, beareth his Father's name, a Master to his Father's Servants: As for example, when Abraham sent his Servant to take a Wife for his Son Isaac, in their return, Rebecca seeing a Man coming in the Field to meet them, she asked the Servant, who that Man was; he said, it was his Master, to wit, Isaac, Gen. 24. 65.  
Again, the Prodigal Son, when returning to humble himself to his Father, said, Father, not Master, but Father, I have sinned against Heaven, and before thee; I am no more worthy to be called thy Son, make me as one of thy hired Servants, Luke 15. 18. Now by all this we see a Servant is inferior to a Son; therefore when the Angel said to Cornelius, Send for Peter; he called two of his Hired or Household Servants (Acts. 10. 7.) these were not the House, but Servants to the House, but a Son abideth in the House, because he beareth the Name of the House for ever, or for Life: So then, if a Servant were equal with a Son, an Heir, or to bear up the Man's Name, doubtless Absalon, who had no Son to bear up his Name, therefore he erected a Pillar, (2 Sam. 18. 18.) which he needed not to have done, if a Servant had been equal with a Son, to have borne up his Name, as a Son doth his Father's Name. And who were they that were called the House of Israel, the House of Aaron, but their Children, and not their Servants. Thus we see none are properly a Man's House, or Household, but a Man's Children: So Leah and Rachel, as aforesaid, are said to build the House of Jacob or Israel, by bearing Children in the Covenant, Heirs with Isaac in Infancy of the Promises in Christ, until they, with Ishmael, for Sin be disherited, and become Servants with the Bond-womans' Son.  
Obj. Another pretended Plea is, say the Anabaptists, Show us a Child by name that was Baptised.  
Answ. It was the way of Christ to some, to answer a Question by a Question; we say to them, show us a Woman by name, that received the Lords Supper. They will answer, it is evident that Disciples did break Bread at the Lords Supper, and Women are called in Scripture Disciples; therefore here is sufficient ground to believe, that Women did partake of the Lords Supper. It is granted, a Scripture Consequence is good Proof, that it is to be believed, even in an Article of Faith. Now then, we read that Infants at eight days old, with their Parents, are called Disciples in Scripture, as it is written, Acts 15. 10. when circumcised, Why therefore tempt ye God, to put a Yoke upon the Disciples neck, which neither our Fathers nor we were able to bear. This answer was made by the Apostle, when the Jews that Believed, taught, that unless the Gentiles and their Children were Circumcised, they could not be saved; here Infants, with their Parents, are called Disciples. So then we read, that Disciples were Baptised, Infants being by the Spirit of God called Disciples: We have grounded reason to believe, that Infants were Baptised, by the Anabaptists own grant, proportionably to their own Plea aforesaid in the Objection.  
And that Infants of Believers have right to Water-Baptism, is most certain, because Christ hath taken away their Sin; as John saith, Behold the Lamb of God, which taketh away the Sin of the World: So is Salvation come to them as to their Parent, when he the Father actually Believeth; as Christ said to Zacheus (Luke 19 9) when he believed, This day is Salvation come to this House, for as much as he is a Son of Abraham, having the Faith of Abraham, believing as Abraham did, that God was a God to him, and unto his Family or Seed, his Children; and they that have not this Faith, have not the Faith of Abraham, so are not Abraham's Seed; and if not Children of Abraham, they are not of Christ; for it is written, Gal. 3. 29. If ye be Christ's, then are ye Abraham 's Seed, and Heirs according to promise. So the Children of the Promise are accounted for the Seed; but the Believer, and his Child or Children, are Children of the Promise; for so is the Doctrine of the Prophets, taught by the Apostles to the Believers and their Seed, Acts 2. 39 For the promise is to you, and unto your Children; from that word written, Ye are the Blessed of the Lord, and your Offspring (or Buds) with you, Children of the Covenant God made with their Fathers, Isaiah 65. 23. Acts 3. 25. Moreover the truth of this is confirmed by the Babes of Christ's Kingdom, who together with their Parents, welcomed the Lord Christ, their Saviour into his Kingdom, acknowledging Christ to be their Saviour; so that the Children, Crying in the Temple, Hosanna to the Son of David, Matt. 21. 15. that is, O Lord Save, or, Give Salvation O Lord: And this was a trouble to such Men, then carnal Christians, that expected they should be accepted, for the external act done, who knew not the way of the working of the Spirit of Christ in the Infants of his Kingdom. But Christ defendeth their Fact, by the Scriptures of the Prophets, and said unto them that were sore displeased, when they said to Christ, Hearest thou what these (to wit, the Children) say? And Jesus said unto them, Yea, have ye never read (Psalm 8. 2. Matt. 21. 15, 16.) out of the Mouths of Babes and Sucklings thou hast perfected praise.  
Forasmuch as the Lord hath said, concerning these Infants of his Covenant; And this is my Covenant with them (Isa. 59 21.) my Spirit that is upon thee, my words which I have put in thy mouth, shall not departed out of the mouth of thy Seed, nor out of the mouth of thy Seeds Seed, saith the Lord, from hence forth and for ever. Thus Gods Promise is, I will pour my Spirit upon thy Seed, and my Blessing upon thine Offspring, Isaiah 44. 3. Which was here made manifest, to the Amazement of natural Professors. Thus we see that the Fruit of Faith in Children appeareth in time, in due season, when God requireth Fruit of them, as Plants in his Vineyard come forth, saying, But thou hast took me out of the Womb, thou didst make me hope when I was upon my Mother's Breast, I was cast upon thee from the Womb; Thou art my God from my Mother's Belly, Psalm 22. 9, 10. Thus the Lord Sanctifieth his from the Womb, Jer. 1. 5. and as it is written, The Babe leapt in the Womb for joy, Luke 1. 41, 42, 44. when the Mother was affected with Spiritual Joy; of such the Lord saith, Hear, O Jacob, and all the Remnant of the House of Israel, which are born by me from the Belly, which are carried from the Womb even to your old Age, Isaiah 46. 3. these by virtue of the Promise to the Father and Child say, my Father's God, and I will exalt him, Exod. 15. 2. So that the Subjects of his Kingdom are Young Men and Maids, and Old Men and Babes, Psalms 148. 12, 13. are all called upon to Praise the Lord in due season; as Christ aforesaid, out of the mouth of Babes thou hast perfected thy praise. Now then, as Infants were a part of the Subjects of the Kingdom of David, and that the Infants were a part of the Honour of his Kingdom, as Solomon said, In the multitude of People is the King's Honour, Prov. 14. 28. Then for the Honour of the Lord Jesus, whom David figured in his Kingdom; as it is written, They shall hang on him (to wit, on Christ) all the glory of his Father's house, the Offspring, and the Issue, all Vessels of small quantity, from the Vessels of Cups, even to all the Vessels of Flagons, Isaiah 22. 24. which Vessels great and small, are Saints Young and Old, Believers and their little ones, A chosen Generation, a Holy Nation, Exod. 19 5, 6. 1 Pet. 2. 9 every Vessel great and small, Sanctified and made meet for the Master's use, 2 Tim. 2. 21. as we see by the Children in the Temple, for out of their Mouth the Lord perfected his Praise, crying Hosannah to Christ their Saviour.  
These things throughly weighed, what a wicked Principle are these Men of, that deny Infants the Sign of the Remission of Sins, Water-Baptism, and utterly reject them from being visible Members of the Church of God, or Subjects of Christ's Kingdom; and so deprive the Lord Jesus of at least a third part of the Subjects of his Kingdom; robbing him of his Honour, as aforesaid, the multitude of People, is the King's Honour; which Honour they will not allow Christ, but exempting them out of the Covenant of Grace in Infancy, to be ranked among the Infants of the vilest of Men, Turks and Pagans: For what saith the Scripture concerning such as are without, that is, without God's Covenant, Rev. 22. 14, 15. they are reckoned among Dogs, Sorcerers and Whoremongers, and Idolaters, and whosoever loveth and maketh a Lye. And this is the State the Anabaptists reckon their own Children in; and if dying in Infancy, they in their own judgement, as aforesaid, must perish to all Eternity; O horrible Principle! for there is no middle way of Purgatory, either the Children of Believers are in the Covenant of the Gospel or out, if within, as hath been proved, they are Blessed and Happy, dying in Infancy, For Blessed are the Dead that die in the Lord, Rev. 14. 13. that is, in his Covenant. If, as the Anabaptists say, without the Covenant, then under the Curse, Cursed Children, without God in the World. So that it is a Spiritual Cheat, as aforesaid, to say, to blind the Eyes of the People that hear them, that the State of Infants is secret; the contrary hath been evidently proved, by these and like Scriptures, Rom. 5. 12. Eph. 2. 3. Deut. 29. 29.  
Again, that which blindeth these People that they cannot see the Kingdom of God, and so do not know the Subjects of the same, is because they reason carnally against Infants thus, that because many of the Children of Believers fall away, and become Profane; therefore say they, they have no right in Infancy to Water-Baptism. If these Men would look back in and among themselves, and see how many of them whom they rebaptise by Dipping, do fall away to deny that to be any Baptism at all; as how many of them turn Quakers, who deny Water-Baptism as well as the Lords-Supper, not now to be externally Administered, and so no Gospel Ordinances: They might for shame be silent from such vain Objections against the Baptising of Infants, until they could enter into the Secret Council of God, to know who among them, should renounce their way, and turn to another, and who would not.  
Again, another Objection they make to deprive the Infants of Believers from their Right to Water-Baptism, That Christ was Baptised at Thirty Years of Age, therefore none but Men and Women of Years are to be Baptised.  
Answ. This is as Carnal a Plea as the former, for herein they still bewray their Ignorance, knowing not the reason why Christ was not Baptised until he was Thirty years of Age, for as God is a God of order, so Christ, as Man, kept order in all things he did: So that as he came to fulfil all Righteousness for Believers and their Infants, waited for one foretold of by the Prophet Isaiah, to begin that work which was to continue for a Gospel-Ordinance; as it is written, The Voice of him that crieth in the Wilderness, Prepare ye the way of the Lord, make strait in the Desert a Highway for our God, Isaiah 40. 3. Matt. 3. 12. Now although Christ was God, yet was he also Man, and so waited for a Ministerial Officer to begin so great an Ordinance, a Gospel-Ordinance, to remain as a Sign of Justification by Christ's Righteousness in the Remission of the Sins of the Believers and their Infants, whose Sin or Sins he had bore away in Promise, and was now come in Act to bare away in Person their Sins, as a Lamb slain in the determinated Council of God before the World was.  
Therefore John being the Son of a Priest, might not begin his Ministerial Office according to the Law (not then abolished) until he was Thirty years of Age, Numb. 4. 3. The Lord Jesus (as Man being but Six Months younger) was Baptised so soon as John began his Ministry; and this was the reason why Christ was not Baptised until he was about Thirty years old. So that this Plea from Christ's being not Baptised until he was a Man grown, is Insufficient to prove that Infants are not to be Baptised: thus we see what Windings and Turn, by any Colour or vain Deceit, these People lie in wait to deceive by, who turn away their Ears from the Truth, and be turned unto Fables, 2 Tim. 4. 4.  
Another Pretence is, they plead the order of words, go Teach and Baptise; so that from hence by carnal Reason, without respect to the Analogy of Faith, according to the Doctrine of Baptism, they infer, That no one is to be Baptised until he is capable to understand Doctrine. If the order of words would satisfy these People, we read, John did baptise in the Wilderness, and preached the Baptism of Repentance for the Remission of sins, Mark 1. 4. Here by this Scripture we see the order of words runneth, John Baptised and Taught; as elsewhere it is written, Go Teach and Baptise. To contend about words we are forbidden, but commanded to contend for the Faith once given to the Saints. Then for a ready way to understand the order of words in this matter, we must begin at the Root, the Figure, or Forerunner of Water-Baptism, namely, Circumcision; the one coming in room of the other, as they both signified one and the same Benefit to Believers, and their Seed in Christ, who was Baptised and Circumcised for us; in the one, to fulfil all Righteousness, imputing his Righteousness to Believers and their Infants, as by that Sign Washing away their Sins in his Blood; the other in disburdening them of their Sins; as by Col. 2. 11, 12. is proved, Matt. 3. 15. Rom. 1. 5.  
Therefore, as afore shown, of all Actual Sinners, Actual Repentance and Confession of Faith God required, before they might be Circumcised; for Abraham and the Proselyte Gentiles, first by the word were called to Repent, God having given them also Faith to believe in Christ, who was yesterday and to day, and the same for ever; no other name given under Heaven, that ever any Soul can be saved by, from Wrath to come: Now when such had Actually sinned and repent, and believed, than were they Circumcised, as a Seal set on them of the Righteousness of their Faith in Christ, who by his Circumcision, when come in the Flesh, should disburden them of their Sins, as afore proved by Col. 2. 11, 12. with Rom. 4. 11. and because it was the pleasure of God, that as Infants are Sinners not by their own Act, but by the Actual Sin of Adam, and so by original Corruption still derived from Father to Children, therefore as the Free Grace of God was, in the Gospel, preached to Adam and Abraham, That Christ came to take away the Sin of the World, as afore proved, Infants were guilty of; and Rom. 5. 12. Christ having bore away the Sin from Infants when the Sin of their Parents was boar away, is the reason that the Infants of old were Circumcised without Actual Confession of Faith and Repentance, and after were commanded to be taught.  
Then by the order of words, some as Actual Sinners were first to be taught, before either Circumcised or Baptised; and others their Seed in Infancy, as for the reasons afore given, first Circumcised and after Taught, as now Baptised and after Taught, Deut. 3. 12, 13. Eph. 6. 4.  
And thus we see the order of words are reconciled, that John is said to Baptise in the Wilderness, and preach the Baptisin of Repentance; and the Apostles preached Repentance and after Baptised: So that there is no warrant to keep Infants from Water-Baptism until they repent. Thus the Anabaptists Doctrine is not of God, but a Point of their natural Faith: Seeing than it is clear, that as Infants were first accepted into the Covenant of Grace in Christ, with their Believing Parents, and then Circumcised, as by Deut. 29. is proved, that first the Parents with their Little ones, entered Covenant with the Lord, even the same Covenant made with Abraham, Isaac and Jacob, v. 13. and afterwards were Circumcised at Gilgall (Joshua 5. 3.) by Joshua, who was a Circumcised Person of them that came out of Egypt; and then the Children were taught what God had done for them, and what he did require of them as they grew up, Gen. 18. 19 Deut. 6. 7. and 11. 19 Prov. 22. 6. So that the Infants then born, when God accepted them with their Parents into the Covenant of Grace with himself; as also the Infants after born, their Parents were to bring with them; in the Feast of Tabernacles, as it is written, Gather the People together, Men and Women, and Children, and thy Str●●gers that is within thy Gates (joined with Israel in Covenant with the Lord, Deut. 29. 10, 11, 12, 13.) that they may hear, and that they may learn, and fear the Lord your God; and that their Children which have not known any thing, may hear and learn to serve the Lord your God, Deut. 31. 11, 12, 13.  
Even so are Parents now to bring their Children with them to the Congregation, to hear the Law of God opened and explained, though as yet they may not have known any thing, as it is written, Ye Fathers bring up your Children in the Nurture and Admonition of the Lord, Eph. 6. 4. For whatsoever things were written afore-time, were written for our (the whole Church of Gods) Learning, That they, through Patience and Comforts of the Scriptures, might have hope, for them and their Children, Rom. 15. 4. as saith the Prophet, Who should arise and declare them to their Children, that they might set their hope in God, and not forget the works of God, but keep his Commandments, Psalms 78. 6, 7.  
Now that Israel were, with their Children, in the Covenant of Grace, is evident; for if the Believing Gentiles and their Infants, were grafted into the same Olive-Tree, from which the Unbelieving Jews, with their Infants, were broken off; and that when the Unbelieving Jews, as the Apostle teacheth, shall, by Grace, be Grafted in again to (what) but their own Olive-tree, Rom. 11. 24. that is, into Christ, by the Covenant of Grace, from whence they were broken off, by not believing Christ in the Promise, when come to be their Saviour, as Christ said to the Jews, If ye believe not that I am he (to wit, the Seed of the Woman promised) ye shall die in your sins, John 8. 24. but Peter in his first and second Sermons to these Jews broken off from the visible Covenant of Grace in Christ, know, if they were of the Election, they should yet obtain Mercy; so shall they, with their Infants, be received of God in Christ. See Rom. 11. 7. for saith the Apostle to the Jews (upon their being pricked in their Hearts, and their embracing of Christ for their Saviour) The Promise is unto you and unto your Children, Acts 2. 39 Ye are the Children of the Prophets, and of the Covenant God made with our Fathers, saying unto Abraham, and in thy Seed shall all the Kindred's of the Earth be Blessed, unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his Iniquities, Acts 3. 25, 26.  
Here we see God hath not cast away the Infants of his People, but as by Unbelief some of the Jews were broken off, and their Infants with them; so when such Actual Sinners believed, they and their Infants were grafted into the True Olive Christ, by the Covenant of Grace again; and hereupon was that Gospel-Promise fulfilled, as it is written, I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small: Their Children also shall be as afore-time, and their Congregation shall be established before me, and I will punish all that oppress them, Jer. 30. 19, 20.  
Thus God ever had great esteem of the Lambs of his Fold, as appeareth in a day of Sore Calamity, when the Lord called for a Fast, who but the Infants must be Assembled with their Parents; as it is written, Blow the Trumpets in Zion, sanctify a Fast, call a Solemn Assembly, gather the People, Sanctify the Congregation, Assemble the Elders, gather the Children and those that suck the Breast. Then saith the Lord, Let the Priest say, Spare thy People, O Lord, and give not thy Heritage to reproach. (Here we see God's People are Men, Women and their Sucklings and Little ones, the Heritage of the Lord their God,) Joel 2. 15, 16, 17. Will not these Anabaptists say, what Sense had Sucking Infants in that work to seek the Lord? As much Sense as God required of them; but because they were his Redeemed ones, with their Parents unto whom the Promises did belong, therefore they were comprehended within the Benefit of the Promise, in the Church of God, being a part of the Lords People, O Spare thy People, O Lord; and God was their God, not by any other way but by the Covenant of Grace in Christ, who taketh away their Sin from them, the Sin of the World, Rom. 5. 16.  
Again, in a like day of Fast, when the Heathens came to invade the Land, King Jehosaphat proclaimed a Fast throughout all Judah, as it is written, all Judah gathered themselves together to ask help of the Lord; now all Judah were Men and Women and their Little ones; as it is written, And all Judah stood before the Lord with their little ones, their Wives and their Children, 2 Chron. 20. 4, 13. Thus Children, with their Parents, the Lord calleth for them in his Service, that as Christ is a Mediator for them, so they are included in the Prayers of the Church as they are a part of the same. Now let these Men show, when Infants of Believing Parents were shut out from the Covenant of Grace, before they, with Cain, Ishmael and Esau, by their own Actual Sins, made a Separation between the Lord and them, while their Parents were steadfast with the Lord in his Covenant which they were bound to keep with: Their Children, that the Generations to come might know them, even the Children that should be born, who should arise and declare them to their Children, that they might set their hope in God, and not forget the works of God, but keep his Commandments, Psalms 78. 6, 7.  
Now with what Face can the Anabaptists say, The State of all Infants is Secret; what word have they for it? no word of God, but like Men relying on the word of Mortal Men, as B. Keach doth, on his Author Dr. Taylor, who saith, God may have many ways to magnify his Grace through Jesus Christ, to them which we know not of; to which he addeth, And what have you to do with the Secrets of God? who made you one of his Privy-Council? Gold Refined, page 143.  
Answ. Paul was one of Christ's Privy-Council, and he telleth us the State of Infants is not Secret, for by Nature they are all Children of Wrath, all sinned in Adam, and so are under Death and Condemnation: Is this Secret? the Apostle Peter telleth us, the Promise of the Gospel belongeth to Believers and their Children; Christ telleth us in answering a question, his Disciples asked him, who was greatest in the Kingdom of Heaven, the Church. Jesus calleth a little Child, such as played in the Streets of Jerusalem, Zech. 8. 4, 5. and set him in the midst of them, and declared that that Child of his Kingdom was in the State of the Converted, and the Humble and Believing; so that if they were not in like State, they should not enter into the Kingdom of Heaven, Matt. 18. 1, 2, 3, 4, 5, 6.  
In Derision of all this, whatsoever the Prophet, or Christ in Person, or his Apostles have said, concerning the Happy State of the Infants of his People, B. Keach saith, Page 144. What Faith is in Infants? and therefore in Derision of them, against the very Testimony of Christ, saith, Is it the Faith of the Church? or is it an imputive Faith, or is it a dogmatical Faith? or is it a Physical, or Metaphysical, or Hyperphisical Faith, etc.  
Answ. Cannot a Child have the beginning of the Seed of Faith in the Bud, unless the Acts of Faith be made manifest? I may answer him with Mr. Ainsworth's words against the Anabaptists, never yet answered by any of them, (Ainsworth's Censure on a Dialogue of the Anabaptists, Page. 52.) How do they reason against the Light of God's Word, and even against Nature itself; for if some Brutish Person should plead thus; a Man is a Living Creature that hath a reasonable Soul; and the proper Affections of a Man, as he is a Man, are the Faculties of Understanding, of Reasoning, of judging and discerning True and False, Good and Evil; of Approving or Improving; of Willing or Nilling; of Speaking, Numbering, etc. Now let them that affirm Infants are born Men, as Christ doth, John 16. 21. prove that Infants do understand, do think, remember, judge, discern Good and Evil, approve, will speak, etc. or else they say nothing: Were not such a Disputer to be hissed at, who requireth the Actual Use and Manifestation of Humane Affections and Faculties in Infants, which are in them but potentially, and in the Seed and Beginning. And because they cannot declare these things by their Works, therefore he denieth them to be of the Generation of Mankind, or born Men into the World; or that they have the Faculties of Men at all in them any manner of way. Even so they reason against the Grace of Christ in Infants, his work of Regeneration in them, (as Christ saith of the Children of his Kingdom, that they are converted, humble and believe in him) because they cannot actually manifest the Effects of Regeneration and Fruits of Faith (as did Timothy when grown up) as in Elder Persons, who by reason of Age, have the use of their Senses exercised to discern both Good and Evil. And here I desire to know, saith Mr. Ainsworth, of the Anabaptists; First, When they think that Children (who in their opinion are born without any Sin) begin to be Sinners? Whether at two, three, five or seven Years? And when they can justly reprove a Child for Sin? If it show in Word, Deed or Gesture, any thing contrary to the Law of God; as if it Swear, Curse, Lie, Disobey Parents, take fewer Goods, be Froward, Angry or the like. Yea, let any of them tell (if he can) when he himself fell from his Innocency, and became a Sinner, being none before (as they account) by what Act of Transgression, of what Commandment? for it is Strange, that an Innocent Man should fall from his Innocency, and know not when nor how. Secondly, Whether any Child, so soon as it beginneth to be a Sinner (an Actual Sinner) hath not a Remedy for the Sin by Christ; and so whether it is not capable of Repentance, Faith, Regeneration, etc. and consequently of Baptism, (the Sign of Remission of Sin;) so soon as it is a Sinner; and at what Age any of them have Baptised their Children unto Remission of Sins; for Parents are commanded to bring up their Children in the Nurture and Admonition of the Lord, Eph. 6. 4. This they cannot do aright, unless they know when first they begin to Sin, and consequently when they begin to Believe; for if they blame a Child for Sin, while it is an Innocent, they commit Iniquity. If they keep a Child from Christ, and Christian Baptism, when it is a Repentant and Believing Sinner (which may be so soon as it is a Sinner) they wrong most Sinfully, to coudemn that which Christ justifieth. These things ought to be considered by all that Fear God.  
And therefore before we conclude this Query, I cannot but observe the Folly of the Anabaptists; and in particular B. Keach, how he despiseth those that prove by Grounded Reasons from God's Word, the Right the Infants of Believers have to Water-Baptism, because they show not a plain Text in the New Testament, in so many literal words, Baptise your Children; as of old, Circumcise your Children. And therefore he chargeth them (Gold Refined, P. 69.) to reflect upon the Honour, Care and Faithfulness of the Lord Jesus; as if they rendered him less Faithful than Moses. For, saith he, Can any thing reflect more upon the Care, Honour and Faithfulness of Christ, etc. than this. If he should neglect to speak out his Mind and Will to us, to be so Careless, that Sorry Man is forced to try his Wits to supply that which is wanting, or defective in his word; and when he hath done all, he leaves it as doubtful as he found it, in the Judgement of Indifferent Men. Did Moses deal thus with the Children of Israel? No, no; how careful was he to deliver every Law, Statute and Ordinance exactly; and in particular the Passover. So B. Keach saith.  
Answ. Methinks this Man, together with the rest of his Brethren, in their late Narrative, Page 16, 17. may by their own Ground, wherewith they charge others to reflect upon the Care, Honour and Faithfulness of the Lord Jesus, be moved to look on themselves, in that they are forced to try their Wits for want of so many plain literal words in Christ's Testament, Remember to keep Holy the first day of the Week, for the Performance of Religious Worship; as there is in Moses Writings, Remember to keep Holy the Seventh day.  
I say, they may see how, while they in their own Sense charge others to reflect on the Care, Honour and Faithfulness of Christ, they themselves are forced to try their Wits, by Reasons drawn from Christ's Testament, to prove that which they grant is defective and wanting, by a plain Law as aforesaid, to keep Holy the first day for Religious Worship. Therefore to turn that on themselves, which they take to be the way of Faith, to keep the first day Holy for Religious Worship, shall be as sufficient a Rule of Faith by their own Grant, for us to prove by grounded Reasons from Christ's Testament, the Command for Baptising of Infants, as there is for keeping the first day Holy for Religious Worship, without so many literal words: As for Example,  
Their first Question or Reason is, for the keeping the first day: Whether it be not the Duty of all Christians and Churches of Christ, to observe the Lordsday, or the first Day of the Week, in the Worship and Service of God, both in Public and Private? They answer to their own question; it is concluded in the Affirmative; (their reason is) because we find that day was set apart for the Solemn Worship of God, by our Lord Jesus, and his Holy Apostles, through the Infallible Inspiration of the Holy Spirit.  
We likewise answer, It is concluded in the Affirmative, That that which was once commanded by God to be observed, and never, by the same Lawgiver, yet abrogated, is still to be kept and observed, Deut. 22. 32. But the Command to set the Sign and Seal (Gen. 17. 12, 13.) or Token of God's Mercy in Christ, on the Believers and their Infants, was never yet repealed, but only the Sign and Seal, or Token changed, from Circumcision to Water-Baptism; even as the Seventh day time is changed from the Seventh day to the First day of the Week, by the Lord Jesus and his Holy Apostles, through the Infallible Inspiration of the Holy Spirit.  
Again they say, another reason is for keeping the first day, because the Son of God was made manifest in the Flesh, had Authority to make a Change of the Solemn day of Worship, being Lord of the Sabbath, Matt. 12. 10. Mark 1. 28. Luke 6. 5.  
By like reason we say, Christ was manifested in the Flesh, (Heb. 3. 6.) the Son of God, and (Phil. 2. 11.) Lord of his own House, had power to change the Seal of the Covenant; who altered not, but (Rom. 15. 8.) confirmed the Promises in the Covenant (by his being Circumcised) to the Believers and their Infants. Now, to be sealed with the Sign Water-Baptism, by the same Authority which we believe Christ changed the Seventh day to the First day, to be kept Holy for Religious Worship.  
Again, whereas they say, it is manifest our Blessed Lord and Saviour risen on that day, as having completed and confirmed the Work of our Redemption, Matt. 28. 1. Mark 16. 2. Luke 24. 1. John 20. 1. whereby is laid a Foundation of the Observation of that day.  
By like reason we say, that for all whom Christ, by his Resurrection, hath completed and confirmed the work of their Redemption; he hath laid a Foundation thereby, for Sealing the same unto them, by that visible Sign of Pardon, or Remission of their Sins, Water-Baptism; but that Christ hath confirmed and completed Redemption, for the Believers and their Seed in Infancy, before is largely proved in this third Query. Therefore these are to be Baptised, Baptism by Water being cast upon them; as is at large proved to be God's way in the first Query; and by like grounded reason brought from Scripture, as they now do, to keep the first day of the Week Holy for Religious Worship to God.  
Again they say, our Lord on that day appeared to his Disciples, teaching and instructing them, and Blessing them, giving them their Commission, breathing on them the Holy Ghost, Luke 24. John 20.  
Answ. If the Blessing of Christ to his Disciples, with his Spiritual Blessing of the Pardon of their Sins, who died for them, and on that day risen again for their Justification, be a reason, why we should keep the first day Holy; it is a like reason why Infants of Believers are to be Baptised, seeing the visible Sign of the Remission of their Sins, in or by the Blessing of Christ bestowed on the Infants of his Kingdom, Water-Baptism is to be Administered on them, because Christ died for their Sin, and rose on the first day for their Justification, because they are of the Kingdom of God, Luke 18. 16. in which time of the Forty days, Christ spoke to them of all things pertaining to his Kingdom, Acts 1.  
Again, if it be a reason, as they say, why we should keep the first day Holy, because our Lord Jesus remained with his Disciples Forty days after his Resurrection, and spoke to them of the things pertaining to the Kingdom of God; and if they question not but he than gave them command, about the Observation of the Lords day, Acts 1. 3.  
Answ. Seeing the Lord Jesus in the Forty days he was with his Disciples, after his Resurrection, spoke to them of the things pertaining to the Kingdom of God; and that the time for Worship is one thing pertaining to the Kingdom, because there is a Time and Season for every work; and that therefore there is no question but he gave command about keeping the first day Holy. Even so there is likewise no question but he gave command concerning all things else pertaining to his Kingdom, as aforesaid; and the Infants of his People Christ himself hath said are of his Kingdom: There is no doubt, seeing he Blessed them with the Pardon of their Sin, as well as he Blessed their Parents, but that he gave a command they should be Baptised as well as their Parents, seeing Water-Baptism was to be Administered on all that had their Sin by the Blessing of Christ pardoned (Acts 3. 26.) as it is written, Be baptised every one of you for the remission of sins, for the promise, to wit, of the Pardon of Sins, in the Blessing of Christ, is to you and unto your Children. So that by the Anabaptists own grant, seeing Christ was Faithful in his House, as a Son, he did not omit the commanding of the visible Sign of Remission of Sins, Water-Baptism, to all the Blessed in his Kingdom, no more than he omitted a command for the keeping the first day Holy for Religious Gospel-worship; because he was Faithful in his House as a Son, as Moses was as a Servant, Heb. 3.  
Moreover, whereas they grant that the day of Pentecost was the first day of the Week, Acts 2. 1. and seeing the Apostles Baptised 3000 on that day, there is no question but that Christ gave command that they should Baptise on that day; as in their Sixth Reason in their Narrative they say and grant the first day was solemnly observed by the Churches, as appears in Acts 20. 7. with the Solemn Duties then performed; and that we have no Example of the Churches then Assembling together, to celebrate all the Ordinances of the Lord Jesus peculiar to them, but on the first day of the Week, mark that therefore.  
If the Practice of the Primitive Churches in the Purest of Times, be the Rule for Gospel Churches ever since to follow their Examples (1 Thess. 2. 14.) as it is, and that all the Ordinances are to be celebrated on the Lord's day, which Practice of the Churches is by the Anabaptists granted in their Narrative, to be an evident plain Demonstration of its being a Day set apart for Religious Worship, by the Will and Command of the Lord Jesus, as if it had been expressed in the plainest words: How is it then (seeing Water-Baptism is a part of Spiritual Worship, as they grant, and an Ordinance when first performed after Christ's Resurrection, on the Lord's day, in the Church-Assembly, where was no River nor Pond) that the Anabaptists Baptise after their way of Dipping on any Working-duy, out of the Church Estate when Assembled, when as by the Example of a Church-Practice at Jerusalem, in the Purest of Times, whose Example all Churches are to follow, that then, when the Church was Assembled to perform other parts of the Worship, than Water-Baptism was performed in the Congregation: Which is a plain Demonstration, that they were not Baptised by Dipping, but by casting Water on the noble part of Mankind, which representeth the whole Person; as before in the first Query is proved.  
Therefore though the Apostles and Evangelists, by an extraordinary call, Baptised in any place where any were Converted, yet that any ordinary Officer, as Pastor or Teacher, chosen and ordained by a particular Congregation, Baptised any other where, but in the Congregation, at the same time when all other Ordinances are to be performed in Worship, as they grant, therefore it is not lawful by the Anabaptists own grant, for any to Baptise on any other day but the Lord's day, and then to be done in the Assembly with other parts of Worship; forasmuch as they say, the first day was solemnly observed by the Churches, as appears by Acts 20. 7. with the Solemn Duties then performed, and that we have (say they) no example of the Churches then Assembled together, to celebrate all the Ordinances of our Lord Jesus peculiar to them, but on the first day of the Week.  
Now let the Reader judge, whether the Charge given by these Men, against such as by Scriptures grounded Reasons, prove it lawful to Baptise the Infants of Believers without so many literal words in Christ's Testament, Baptise your Children: Seeing they by the same way, allow and endeavour by grounded Reasons from Scripture, to prove the first day of the Week, to be the only day to keep Holy for Gospel-worship; when as in the Testament of Christ, there wants so many literal words, Remember to keep Holy the first day; as of old, Remember to keep Holy the Seventh day. Who is it now? I say, they or we that reflect upon the Care and Honour and Faithfulness of our Lord and Blessed Saviour. Because, say they, did Moses deal thus with the Children of Israel. No, no, how careful was he to deliver every Law, Statute and Ordinance exactly and particularly, in or about the Ordinance of the Passover; that now they are forced to try their Wits to supply that which is wanting, in their Sense, to prove the first day to be kept Holy in the Worship of God. Therefore seeing that they allow it lawful in themselves to do that, which in things of like nature they condemn in others. Let these Men hear what the Lord Jesus saith to such like Spirits, (Mat. 5. 2, 3, 4, 5.) With what judgement ye judge, ye shall be judged, and with what measure ye meet, it shall be measured to you again: And why beholdest thou the Mote in thy Brother's eye, but considerest not the Beam that is in thine own eye, thou Hypocrite, first cast out the Beam out of thine own eye, and then shalt thou see clearly to cast out the Mote out of thy Brother's eye.  
And again, as we do believe the next immediate time after the Work of the Creation of the World, was the time God in the Fourth Commandment commanded to be kept Holy until a new Creation was made, wherein God in Christ his word, created new Heavens and a new Earth, Isaiah 65. 17. Rev. 21. 1. Isaiah 51. 16. namely, new Heavenly Ordinances; the old as Figures of Christ to come, now by Christ's Death abolished (Heb. 9 23.) which were for a time commanded to be kept, by the Second Commandment; as now the Lord Jesus, we hear by a Voice from the Throne of God, saith, Behold I create all things new; to wit, new Ordinances, a new Ministry, a new Maintenance, and a new Time to be kept Holy, and a new People, called a new Earth, the Gentiles called to the Faith, Fellow-heirs, and of the same Body with the Believing Jews, Partakers of his Promise in Christ by the Gospel: And therefore it is written also (Eph. 3. 6. Rom. 15. 9, 10. Rom. 11. 24. with Jer. 11. 16.) Rejoice ye Gentiles with his People, who were wild by nature, are now by a new Creation in Christ Jesus, Grafted, contrary to nature, into the good Olive-Tree, with the Believing Jews and their Children; so that if the Root be Holy, so are the Branches; the Root being God's Love in Christ, in the Covenant of Grace to us and our Children, as of old to Abraham and his Seed, the Believing Jews and their Children; so now to the Believing Gentiles and to our Children, who are Holy by virtue of the Holy Covenant which God made with Abraham and his Seed in their Generations, if so as they grew up they continued with Isaac in the Faith. So that the next immediate time, after Christ by his Death had confirmed the Holy Covenant with many, Dan. 9 27. to wit, with Believers and their Seed in Infancy, was the time to be kept Holy, even the first day of the Week: So that although the Figurative Ordinances be abolished, together with the old time next after the first Creation, by the Death and Resurrection of the Lord of the Sabbath: Yet as by the Moral Equity of the Second Commandment, the new Ordinances for Gospel-worship are to be kept without adding to, or diminishing from, by any Mortal Man; even so by the Moral Equity of the Fourth Commandment, the first day, the next immediate time after the new Creation, is to be kept Holy for Gospel-worship, to be believed by all Christians by grounded Reasons from Scripture; as by like equality by grounded Reasons from Scripture, is to be believed the Right the Infants of Believers have to Water-Baptism. And therefore let them be ashamed ever hereafter, to speak against, or deny, that Reasons from Scripture are not sufficient to prove the Right the Infants of Believers have to be Baptised. And this leadeth to the Fourth Query.  
Query 4. Who are they that the Lord Christ hath ordained in his Gospel to the World's end, to be the Administrators of Water Baptism, and the Lords Supper?  
To this Query Ben. Keach saith, in Page 20, 21. of his Book: That the Administration, or Act of Water-Baptism, was not tied up to the Apostles, or to the more ordinary Ministers; but that any Faithful gifted Disciple might Administer it as well as they; nor doth the Efficacy of Baptism depend in the least upon the Quality of the Person Administering of it, whether it be Paul, Apollo or Cephas, or any other Disciple much inferior to them in Capacity or Office, it is no matter; for Ananias, a private Disciple, Baptised; and Philip, who was no other than a Deacon, or Overseer of the Poor, Baptised many in Samaria, Acts 8. So that we find in the Primitive times, the Simple Act of Baptism was a Work Inferior, Servile and Subservient to that of Preaching the Gospel.  
Answ. The Lord Jesus in the Commission, Go ye and teach all Nations, Baptising them, was after Christ's Resurrection given to Men in Office only.  
Unless the Anabaptists think, that the Apostles were no Officers, but Common Disciples, as anon it will be proved is their Judgement, and that they look upon the Apostles in the work of Baptising, but only to be Gifted Disciples. So that when these Men Err in any one of the Fundamentals in Christ's Building (with respect to the Ministry) it being overthrown, the whole work must needs be a Babel of Confusion, as will appear; for no Man can maintain an Erroneous Principle, but he must violate either Faith or Order. As first, in this particular, for Ben. Keach to affirm, That the Simple Act of Baptism was a work Inferior, Servile and Subservient to that of Preaching of the Gospel. This Man seemeth not only to cross the very Order in Nature, and much more in Grace. For in earthly Covenants it matters not what hand writeth the Conditions, if he be judged capable thereof: Yet heed is to be taken in a special manner, that the Sign or Seal to it, be fixed by the Person that hath Authority to do it; as the very Nature of Sealing to Covenants Civil or Spiritual, the Holy Scripture showeth, John 3. 33. Eph. 1. 13. & 4. 30. Jer. 32. 10. 2 Tim. 2. 9 therefore what care is to be taken, what Hand Administereth the Setting to of the Hand in the Signing and Sealing of our Everlasting Covenant? of which Water-Baptism is one, wherein is contained all the Promises of God's Love in Christ, to us and unto our Children, to confirm the revealed things, that, the Scripture saith, belongeth to us and unto our Children (Deut. 29. 23.) of the Remission of our Sins here, and of our Eternal Inheritance in Heaven hereafter. Now then, to the Law and to the Testimony, they that speak not according to it, there is no light in them, Isaiah 8. 20.  
Therefore, though it was lawful for any Gifted Brother (Acts 13. 15. 1 Cor. 14. 29, 31. Heb. 5. 12. 1 Peter 4. 11.) or Man in Israel, as now it is in the Churches, under the Gospel, to expound the Scripture: Yet, as of old, the Sealing Ordinances were commanded of God, to be done by Men in Office; which the Apostle Paul confirmeth in these words, For no Man taketh on him the Office of Priesthood, (Heb. 5. 4.) but he that is called of God, as was Aaron. So that for breach of order, as well as in other matters, whatsoever was written afore time, is written for our Learning (Rom. 15. 4. Psal. 102. 13.) to warn all, that none presume, without Office, to do the work belonging peculiarly to an Officer; lest God's Judgement in Soul, and Blindness of Mind and Body, fall on them, as it did on Corah, Dathan and Abiram (Numb. 16. 16.) who sought to overthrow God's Order appertaining to Offices (as the Anabaptists do, as aforesaid) like they of old to God's Ministers, that they take too much upon them. For so they of old charged Moses and Aaron, as the Anabaptists now do the Apostles, upon the same Grounds with like pretence, seeing all the Congregation are Holy, and so many gifted Brethren, Famous in the Congregation: Why may not they Administer the Sealing Ordinances, as well as you, the Ministers of the Lord. Surely, if the right Eye of these Men were not blinded (Zach. 11. 17.) they might see that John for his Office was Surnamed the Baptist, foretold of by the Prophet in Holy Scripture, and not for his Preaching only, but in special by name, called John Baptist (Matt. 3. 1. Luke 7. 20. John 1. 31.) for Baptising. So that we see at the first Institution of Water-Baptism, established for a Gospel Ordinance, after Christ's Death and Resurrection (Acts 2. 38, 39) as a Sign and Seal of the Benefit of the New Testament, for the Remission of Sins, was commended by the Lord, and given to his peculiar Messengers, the Apostles called Ambassadors (2 Cor. 5. 20.) and such as were endued with Gifts to work Miracles: These Master-builders having given order for the Ordaining of Officers by the Churches, for to Administer the infealing Ordinances, namely, Water-Baptism and the Lords-Supper by Pastors and Teachers, Titus 1. 5. Acts 14. 23.  
Thus we see why the Anabaptists would be called Baptists, because all would be Baptizers, and John a Baptist: Yea, and do hereupon hold it lawful, for an unbaptised Person to Baptise himself; and herein they pretend to a higher Commission than John Baptist. Therefore,  
And now at random, without due Consideration, hath Ben. Keach said, as aforesaid, That the Efficacy of Baptism depends not, in the least, upon the Quality of the Person Administering of it. Ben. Keach Gold Refined, P. 20, 21. As if John was an ordinary Person; whom the Scripture saith, Among those that were born of Women, there was not a greater Prophet than John the Baptist, Matt. 11. 11.  
Moreover, the Jews well knew that Water-Baptism was a great Ordinance, that was adjoined to Circumcision, as Mr. Henry Ainsworth, in his Annotations on Gen. 17. showeth out of the Jews Records; How that every Proselyte that joined himself to God, and his Church, by the Covenant of Grace in Christ, (for by no other Covenant was ever any Soul reconciled to God.) So that the Hebrews writ, That every Proselyte that joined himself, was Baptised, Circumcised, and brought a Sacrifice. So that Circumcision and Baptism than was not done by any ordinary Person, less than God's Minister by Office. Therefore the Jews made no question of the Ordinance of Water-Baptism in itself. But the question they put to John was (John 1. 25.) Why Baptizest thou, if thou be not the Christ, nor Elias, nor that Prophet? By which it appeareth, that they held it unlawful for any ordinary Teacher in Israel to Baptise, but a Prophet of God, or at least a Ministerial Officer. And so we have reason to believe now, in the Administration of Gods Sealing Ordinances, Water-Baptism and the Lords-Supper, that no Man, but a Minister by Office, as Pastor or Teacher, can or may Administer it without Sin (since extraordinary Officers are ceased, as Apostles and Evangelists) unless we hold the Baptism of Water, after Christ's Resurrection, inferior to the Baptism of John.  
For most clear it is, that the Sacraments of the Old Testament were Administered by peculiar Men, called of God thereunto: As the Ark in the Water, being a Figure of Baptism, built by Noah (1 Peter 3. 20, 21.) a Priest and Preacher of Righteousness. Circumcision Administered by Abraham, a Prophet (Gen. 17. 13.) Patriarch and Priest, the private Passover, by the Elders and Fathers of Families, the public Passover, at the place the Lord had chosen; Administered by the Priests and Levites; and to this day, the Priests among the Jews Circumcise all their Male Children in Germany and other places. So when Christ the Master (Matt. 26. 26.) did eat the Passover with his Disciples, He it was that took the Bread, Blessed and broke it, and gave it to his Disciples. These things the Apostle Paul urged to be minded in the Church of God at Corinth, and so to all Churches, that order be kept in the Performance of all God's Ordinances; for God is not the Author of Confusion, but of Peace as in all Churches of the Saints; and therefore hath commanded, that all things be done decently and in order, 1 Cor. 14. 33, 40.  
Again, For to what purpose are Officers chosen, as in the Old and New Testament? But that some special work belongeth to them, which Men out of Office may not (no, not under never so good intent) presume to do, (2 Chron. 13. 11.) as did Uzza, which cost him his Life, but he that is called of God. So that whereas it is afore objected by Ben. Keach, that Philip Baptised, being but a Deacon, which is a gross Mistake (Acts 21. 8.) for a Teacher to publish in Print; wherein he hath shown his gross Ignorance in so plain a case, if not a wilful Mistake, supposing his word was a Law to the Anabaptists; for we read, when Philip Baptised, he was more than a Deacon, namely, a Minister of the Word, and named expressly an Evangelist (Acts 21. 8.) which was one of those extraordinary Offices given to the Churches for a time, as were the Apostles. Besides Philip was (Acts 8. 26.) Authorized expressly to Baptise, and furnished with Gifts, and working Miracles. Therefore no ordinary Person, as B. Keach degradeth him, in saying, He was no other than a Deacon, or an Overseer of the Poor, when Philip Baptised. This Error he had need to correct in his next.  
Again, as concerning Ananias, he was no private Person, as B. Keach saith, for we read, he was by the Lord immediately called, and enabled to work Miracles (Acts 22. 12, 13.) to wit, on Paul, before he Baptised him: And as touching the Sects in Corinth, it giveth light in this matter, for some followed Paul, some Cephas, some Apollo, taking occasion, as it seemeth, by the Persons that Baptised them, unto whom they leaned, more than unto others. Now if it were so, that some of these were private Men, though as it hath been proved they were not, yet the Action of a private Man, in a work done by express command from God (any more than Gideon (Judges 16. 25, 26.) in offering Sacrifice, which belonged only to the Tribe of Levi, might be followed by any other of his Brethren, of the Tribe of Manasseh.) Again, that any Man of Cyprus or Cyren Administered Baptism, or the Lord's Supper, cannot be, nor yet is, by the Anabaptists, proved by any one Scripture; and as for Apollo, he was no private Man, whom Paul joined with himself; nor Cephas, who either was Peter, or some eminent Officer, a Planter and Minister, whom the Corinthians accounted as one of their chief Teachers; therefore more than common Disciples, as B. Keach feigneth, out of his own Heart, which deceiveth him, and others that take his bare word for proof, or rule to practise, of what he hath written about Baptism, either in the manner, or in the Administrator of it.  
And what is to this end published lately, in a Narrative (Page 18.) of the Anabaptists? but that they allow the high Breach of God's order: Namely, That other than Pastors or Teachers may Administer the Lords Supper. If so, then what need is there of Men to be chosen into Office; or what need any care be taken for Minister's Maintenance, who are chosen to wait upon their Ministry, and have charge given them by the Holy Ghost, as Overseers of the Flock, Acts 20. But we see how little care these Men take, that all things among them be done decently and in order, but have published, as aforesaid, rather that order is not to be regarded; whereas they may remember, when for breach of order, for presuming to do that work which God had enjoined to be done by Office, as aforesaid, how Corah and his Company were swallowed up in the Earth, Numb. 16. And for breach of order, how King Uzziah was (2 Chron. 26. 16.) struck with Leprosy to the day of his death, presuming to do the Priest's work. Likewise God destroyed Uzza a Levite, as aforesaid, who out of a good Intent, touched the Ark (1 Chron. 13. 10.) to keep it from falling, which work only belonged to the Priest's Office (Numb. 4.) to touch the Ark. These things being written for our Admonition, upon whom the end of the World is come, 1 Cor. 10. 11.  
How then dare the Anabaptists resolve in the Affirmative, in their Narrative page 18. without any word dropped from Christ, or grounded Reason from Scripture, that an Elder of one Church, may Administer the Ordinance of the Lords Supper to another of the same Faith, being called so to do by the said Church, though no Pastor, but as a Minister, that is neither Pastor nor Teacher by Office, Necessity being only considered in the case, and produced no Scripture to prove it, when as Necessity did not warrant Uzza in touching the Ark, as aforesaid, Narrative, page 18. Now although B. Keach hath set his Hand to the aforesaid Narrative, as Lawful, without Command or Example, or true grounded Reason from Scripture for it; yet in his Answer to an Argument brought for Infant's Baptism, nothing he will allow but a literal Command in such Term of words he thinks fit: The Argument for Infant's Baptism is this: There is nothing in all the New Testament against Infant's Baptism, saith Mr. Smythies, If indeed our Saviour had declared, that Infants should not be Baptised; or if we had read of the Apostles refusal of them. And there is no hint from any express word from Christ, saith Mr. Sidenham, or his Apostles, nor any Phrase which doth forbid such an Act.   

B. Keach saith, We will answer with Tertullian, for there is a certain Rule, saith he, If it be said it is lawful, because the Scripture doth not forbid it, it may be equally retorted, it is therefore not lawful, because the Scripture doth not command it. To which he farther addeth, to back Tertullian, saying, That which is done in the Worship and Service of God, without an express word dropped from Christ or his Apostles, or any Phrase which doth signify it is his Will and Mind it should be done, is unlawful, and no better than Will worship, Gold resined, Page 146, 147.  
Now will not the Reader mark how this Man is Yea and Nay; for what word is dropped from Christ, that other besides Pastor or Teacher shall Administer the Ordinance of Water-Baptism and the Lords-Supper, since extraordinary Offices are ceased, as Apostles Evangelists and the like (as he with others affirmeth) that a Teaching Disciple may Baptise, and no word dropped from Christ for it: Yet he granteth Water-Baptism to be a part of Gospel-Worship; and that whatsoever is done in Worship, without an express Command from Christ or his Apostles, he granteth is no better than Will-worship; therefore seeing there is no word dropped from Christ, that any other, besides Pastor or Teacher, may Administer the Lords-Supper; nor yet no other may Administer Water-Baptism: It is therefore Will-worship by his own grant, for any, being but a Teaching Disciple, to Baptise. As likewise, when any among them, and not a Pastor or Teacher, Administers the Lords-Supper, is likewise Will-worship, and so a high Breach of God's Order. So that Church which alloweth these things, hath, as the Lord complained, transgressed the Laws, and broken the Everlasting Covenant; which Church or City is therefore called the City of Consusion Isa. 24. 10. the very Name of Babylon, out of which Assemblies all Gods Elect are called out from among them, Rev. 18. 4. Although they Boast and say, Lo here is Christ, and Lo there is Christ, Christ saith, Go not after them, Matt. 24. 23. for where Order is not regarded nor kept, in either State Spiritual or Civil, there is Consusion and every evil work.  
Therefore let us take a view in Holy Scripture in Christ's last Will, namely, of the orderly Performance of all Gods Holy Ordinances in Worship, according to the Rules prescribed in the Testament of the Lord Jesus, as it is written, Let all things be done Decently and in Order, 1 Cor. 14. 40. Now because Order is joined to Faith, therefore saith the Apostle, For though I be absent in the Flesh, yet am I with you in the Spirit joying, and beholding your Order and Steadfastness of your Faith in Christ, Col. 2. 5.  
Therefore as the Ordinances are several, every one having dependence on each other; therefore Prayer being a Sanctifying Ordinance, (Numb. 10. 35. Col. 14. 4. 1 Tim 4. 4. Acts 2. 42. & 6. 4. Matt. 26. 26, 27. Numb. 6. 23, 27.) the Pastor or Teacher, when the Church is gathered together in some one place (1 Cor. 11. 29.) Sanctifieth the Congregation by Prayer; and as Praises are next unto Prayer, the whole Church Praising the Lord by Singing a Psalm of Holy Scripture, even the words of the Prophets of old, 1 Chron. 16. 7, 8, 9, 29. Matt. 26. 26. Col. 3. 16. Eph. 5. 19 2 Chron. 29. 29, 30. Rev. 15. 2, 3. This being ended, the Pastor or Teacher giveth Attendance to Reading (Exhortation and Doctrine) having read some part of Holy Scripture, giving the Sense and Meaning thereof; as likewise taking some Scripture, and teach or raise Doctrine from the same, 1 Tim. 4. 13. Nehem. 8. 8. Phil. 4. 16. 1 Cor. 2. 13. Luke 4. 18, 21, 22. Cant. 4. 16. This being done, than the Prophets or Gifted Brethren spoke by Memberal Right; as it is written, Quench not the Spirit. despise not Prophesying, 1 Thess. 5. 19, 20. Keeping order by one, two or three at most (1 Cor. 14. 24, 29.) as time will permit. This being done, the Church freely contributing to the Maintenance of the Officers and Poor, the Deacons attending thereto by Office, to gather the same, and as need requireth, to distribute the same, Acts 6. 2, 3, 5. 1 Cor. 16. 1, 2. 2 Cor. 8. 12. Prov. 27. 23. & 3. 18. This being ended, the Ruling Elder, in the time of Christ's Regal Government in the Church, Christ's Kingdom, together with the other Elders, Pastor and Teacher, see that order be kept, being the time when any Persons desire to be joined to Christ by Covenant (Jer. 50. 5. Acts 2. 47.) to judge of the work of Grace in them, by their Profession, being approved by the whole Church; and then are they to receive them into the Covenant, with their Children in Nonage (Deut. 29. 11, 12.) because the Promise is to them and unto their Children, Deut. 29. 29. Acts 2. 39 in which time of Government, likewise if there be any Complaint against any Members, for their Disorderly walking, or for Errors in Faith, it is written, If they will not hear, to wit, private Admonition; and so, if they will not be reclaimed at the first and second Admonition, to tell it to the Church; and if they despise the Church's Admonition, to cast them out in the Name of the Lord Jesus from the Communion of Christ in the Church, and so from all the Benefit of the Promises in the Covenant, Rev. 4. 2. Isa. 9 7. Matt. 18. 15, 16, 17, 18. 1 Cor. 5. Prov. 29. 1. This Ordinance being ended, if any were received into Covenant in the time of Government, and had never been Baptised into the Name of Jesus, than the Seal must be set on the Persons received into Covenant, as a Sign of the Pardon of their Sins, being washed away in the Blood of Christ, the Lamb, the Blood of the Everlasting Covenant, called the Church Covenant, Zach. 9 10. So that by Water-Baptism Christ may be made manifest both to Parents and their Infants, that he hath boar away their Sin or Sins, John 1. 29, 31. Heb. 8. 12. This Ordinance being ended, performed by the Pastor or Teacher, then follows the Administration of the Lords-Supper; as it is written, The Cup of Blessing which we Bless, is it not the Communion of the Blood of Christ? The Bread which we broke, is it not the Communion of the Body of Christ? For we being many, are one Bread and one Body, for we are all partakers of that one Bread, 1 Cor. 10. 16, 17. The finishing of this Ordinance is by singing a Psalm; the whole Action of the day in Worship, finished by Prayer.  
Thus as all grant every Ordinance in the Church-Assembly is to be performed on the Lord's day, as the Anabaptists also grant in their Narrative Page 17. in these words, We have no Example of the Churches then Assembling together, to celebrate all the Ordinances of our Lord Jesus peculiar to them, but on the first day of the week. As afore shown in their Reasons about keeping the first day for Gospel-worship. Thus when Gods Holy Order is kept in the Practice, all God's Ordinances in his Church, his Kingdom, the Beholders thereof will say, God is in them for a truth, 1 Cor. 14. 25. and with this Admiration who is this (Cant. 8. 5.) that thus followeth the Captain of their Salvation (Heb. 2. 10. in the Heavenly Warfare of his Gospel, Rev. 19 11. 2 Tim. 2. 3, 4.) whether soever he goeth before them in his Commands (Rev. 17. 14. Rev. 14. 4. 1 Cor. 11. 1. then will the Spouse of Christ appear Crowned with Twelve Stars walking in the Apostles and Prophet's Doctrine, Christ being the chief Cornerstone, whose Righteousness is put on by Faith (Rom. 13. 14.) looking forth as the Morning (she is) Fair as the Moon, Clear as the Sun, Terrible (to all her Enemies) as an Army with Banners, Cant. 6. 10. Rev. 3. 7, 8, 9, 10. And this is that Virtuous Woman (her Price is above Rubies) that looketh well to the ways of her Household, and Eateth not the Bread of Idleness; her Children arise and call her Blessed, her Husband also, and he praiseth her, Prov. 31. 10, 27, 28.  
Now then where Gods Holy Order is not kept, there is Confusion and every evil work; and what doth Babel mean but Confusion? so is every City or Church, that transgresseth the Laws, or changed the Ordinances, or breaketh the Everlasting Covenant, called the City of Confusion. And this maketh way to take in consideration the Fifth Query; which is,  
Query 5. Whether it be Lawful for any Man to Baptise himself?  
In speaking to this Query, is showed, that from such an Administrator, the English Anabaptists have successively received their way of Rebaptising of Adult Persons only, and excluding the Infants of Believers from the same, or the Right to have Water-Baptism Administered on them.  
Therefore it may be expedient to give some Description of this first Baptizer of himself, by Name John Smith, who by Profession was a Minister of the Church of England; disliking thereof, went over into Holland, and joined himself to an English Church at Amsterdam; at which time Mr. Henry Ainsworth was Teacher to the said Church; now as it appeareth by Calvin, in his Institutions, there were some in his time, called Anabaptists in Judgement, denying Infant's Baptism, from this Principle they then maintained, in denying original Sin; so that they affirmed Infants were not born Sinners, and from hence they pleaded, there need no Sign of Remission of Sins be Administered on them. Now this Error is confuted in a word, If Infants were not born Sinners, than they could not die until they had Actually sinned, for the Wages of Sin is Death; but some Infants die so soon as born, therefore sinful by Nature, as in the third Query proved. But since the Anabaptists have devised another Erroneous Doctrine, as afore shown, to deprive Infants of Water-Baptism, that is, because they cannot profess Faith and Repent, therefore they have, say they, no Right to be Baptised: This likewise hath been disproved, and also proved, that Infants being born Sinners, the only thing which giveth them Right to have Water-Baptism Administered on them, is Remission of their Sins in the third Query. A third Devise these People have found to deprive Infants of their Right to Water-Baptism, persuading People of years they were not Baptised at all, if not Dipped or Plunged in Water. This Error hath likewise been refuted in the first Query.  
And lastly, When the Anabaptists had framed so many Devices to deny all Infant's Baptism, they were confounded in themselves, what to do to begin Baptising in their way of Baptising Adult Persons only, as Men and Women, there being no such Administrator to be found for an unbaptised Person, (without an immediate call from Heaven, as John Baptist had,) to Baptise. But one John Smith, as aforesaid, being more desperately wicked than others, when being cast out for Error out of a True Church, he Baptised himself, and then he Baptised others, and from this Man the English Anabaptists have successively received their new Administration of Baptism on Men and Women only.  
And now let us take a small Description of this Man, as aforesaid, When he was joined a Member to an English Church at Amsterdam, whose Wolvish Nature was hid for a time; as it is written, For I know this (saith Paul to the Church of God at Ephesus) that after my departing, shall grievous Wolves enter in among you, not sparing the Flock also of your own selves: Shall men arise speaking perverse things, to draw away Disciples after them, Acts 20. 29, 30. Such a Wolf was John Smith, for before he pleaded for Anabaptistry, he was so great an Instrument of Satan, that he sought to deprive the Church of God he had joined himself unto, of the use of the Bible; not only as not to be used before the Eye, as not to be looked into in time of Worship, contrary to the Practice of Christ and the Apostles, Luke 4. 16, 17 1 Tim. 4. 13. Eph. 3. 4. 2 Cor. 1. 13. but also that it was not lawful to make use of the Bible in any other Tongue than that it was first written in.  
Mr. Henry Ainsworth being Teacher in the aforesaid Church, and so well acquainted not only with the Original Togues (that first the Scriptures were given in) but also with the mind of Christ in the same; answered his Reasons against the use of Translations, his main or principle Reason was this, as Mr. Ainsworth saith, That not Apocrypha Writing, but only the Canonical Scriptures, are to be used in the Church in time of Worship; every written Translation is an Apocrypha Writing, and is not Canonical Scripture; therefore every written Translation is unlawful in the Church in time of Worship. Ainsworth's Defence of Scripture, Page 1, 2.  
Now saith Mr. Ainsworth, Some time after he had published this Error, God struck him with Blindness, that he could no longer find the door of the Church, out of which he was gone by Schism, and which he had assaulted with Errors, namely, our entering in by the Covenant made with Abraham and his Seed (as now to the Faithful and their Seed) which hath been as a Brazen Wall, against which he hath run himself to his utter Ruin, If God in Mercy raise him not up, and now as a Man benumbed in mind, he cryeth out against, as contrary to his former Faith and Profession, saying, Lo, we protest against them to be a False Church, falsely Constituted in the Baptising of Infants, and their own unbaptised Estate, Defence of Scripture, Page 3. Thus Wine showeth itself, in Mr. Smith, to be a Mocker, and Strong Drink to be raging, while he hath drunk the Wine of Violence, Prov. 4. 17. proclaiming open War against God's everlasting Covenant. How contrary is this to his former Faith, he once seemingly, as it appears, maintained with us, (saith Mr. Ainsworth) as may be seen in his difference in the Preface, for than he acknowledged the Ancient Brethren of the Separation (as he calleth us) are to be honoured, for that they have reduced the Church to the true Primitive Apostolic Constitution.  
Now as one Error goeth not alone, while Mr. Smith was seeking to deprive the Church of God of the use of Translation, one of his Arguments he thus framed. Children (saith he) may read a Translation perfectly well, but Children cannot perform any part of Spiritual Worship. Therefore reading a Translation is no part of Spiritual Worship.  
Mr. Ainsworth's Answer is, Is not the praising of God a part of his Worship, when the Children cried (Matt. 21. 15, 16. Psalm 8.) Hosannah in the Temple, to the Son of David, Christ defendeth their Fact by Scripture, That out of the mouth of Babes and Sucklings, God hath made perfect his Praise.  
But I will turn his own Weapon upon him; thus Mr. Smith Anabaptized himself with Water, but a Child could have done 
Here Mr. Ainsworth saith Mr. Smith Baptised himself.  the like unto himself, who cannot perform (as he thinketh) any part of Spiritual Worship; and consequently it was Carnal Worship, and Service of the Devil. If one should answer, though a Child could cast Water upon himself, and utter such words as he heard Mr. Smith spoke, yet could he not preach or open (Neh. 8. 8.) the Covenant, as did the Priests and Levites; therefore Reading and Preaching being joined together, as Baptism with Water and Preaching; he that condemneth the one, because a Child can do it, condemneth the other by like reason. And Mr. Smith having thus written of Children (and done to himself) the Babes and Sucklings, whose Souls he would Murder, by depriving them of the Covenant, and visible Seal of Salvation in the Church, shall rise up in Judgement, and condemn him at the last day; who is like a Brute Beast, as the Apostle Judas calleth some Men, Who spoke evil of those things which they know not, but what they know naturally, as Brute Beasts, in those things they corrupt themselves, Judas ver. 10.  
Now how like a Beast did Mr. Smith say, in his Writing against Infant's Baptism, That an Infant is no more capable of Baptism than any unreasonable Creature. And what differeth Mr. Keach's words, who saith in Page 164. of his Book, Gold Refined, That Flocks and Herds were Baptised in the Clouds and in the Sea, as well as Children. When as the Apostle saith, all our Fathers were Baptised who were not Beasts, but that part of Mankind, of whom Christ came; as it is written, Whose are the Fathers, and of whom, as concerning the Flesh, Christ came, who is over all, God blessed for ever, Amen. Rom. 9 5, 6.  
Again Mr. Smith form an Argument for the warrant of Baptising of himself. Thus as Mr. Clifton hath published in his Christian Plea, Page 181, 182. in these words: There is as good warrant for a Man Churching himself, for two Men singly are not Church, jointly they are a Church; so two Men may put Baptism upon themselves. Again saith Mr. Smith, A Man cannot Baptise others into a Church, himself being out of the Church, or being no Member. But such was the State of Mr. Smith when he Baptised himself, he was then cast out of the Church whereof Mr. Ainsworth was Teacher: So we see out of his own Mouth Mr. Smith condemned himself and his Practice.  
Moreover Mr. Jesop in his Discovery of the Errors of the Anabaptists (who some time as he saith walked with them) saith, If I should demand of you your warrant, for a Man to Baptise himself, I much marvel where you would find such a Practice in all the New Testament of Christ, it would be too hard a Task for you: Although Mr. Smith first Baptised himself, and then he Baptised Mr. Helvish and John Murton with others: See Mr. Jesop's Discovery of the Errors of the English Anabaptists, Page 65.  
Now as in the Mouth of two or three Witnesses, every Truth shall be established; so then Mr. Henry Ainsworth, and Mr. Clifton, and Mr. Jesop, have testified in their Books published, that Mr. Smith Baptised himself, and from such an Administrator the Anabaptists have successively received their way of Baptising Adult Persons only, and excluding the Infants of Believers from the Benefit thereof; and because their Reasons for this Practice of theirs, are but carnal, as afore is proved, therefore wanting Scripture Evidence for their Practice, some of late have published in the first Epistle to Mr. Cary's Book, namely Mr. Kiffing, John Harris, Richard adam's, Robert Steed, Ben. Keach, a False report against three worthy Servants of Jesus Christ; wanting help, as appeareth, to maintain their way of Anabaptistry, their words are these:  
And since that God hath been pleased to raise up many Learned Men, namely, Dr Ames, Mr. Ainsworth and Dr. Owen, with others who have Learnedly and with much clearness and strength of Argument, made it appear, that a true visible Gospel-Church is to consist only of such as are Saints by profession, and who give up themselves to the Lord, and one to another, by solemn Agreement, to practise the Ordinances of Christ.  
The cause surely must be very bad, in these men's own Eyes, unless they are given over to blindness of Heart, to make Falsehood their Refuge, as will clearly appear concerning these three men's Judgement, published to the World, touching the State of the Children of Believers.  
Dr. Ames hath written, That a particular Church or Congregation is a Society of Faithful ones, or Believers, knit together mutually in a special Obligation, or Bond, in order to the constant exercise of the Communion of Saints among themselves. And further saith, Children of Believers, who are in the Church-Fellowship, are to be reckoned Members of the Church, 1 Cor. 7. 14. your Children are Holy, for they are partakers of the same Profession with their Parents; yet Children are not so perfect Members of the Church, so as that they can expect acts of Communion, or may be admitted to partake of all the Privileges of the Church, unless a growing Faith appear in them, but are not to be excluded from those Privileges which appertain to the beginning of Faith, and entrance into the Church Doctrines. In Medul. Theol. Lib. 1. ch. 32. §. 6. §. 12. §. 13.  
Mr. Henry Ainsworth saith, Children of Believers, when they are born of their Parents, and all are born Infants, are all in the Covenant with their Parents, and were of old to be Circumcised, are now to be Baptised; if the Children be of years when their Parents enter into Covenant; either they assent, and enter into Covenant with them, or they descent and enter not; so Ishmael, Abraham 's Child, being taught of his Father to keep the way of the Lord, Gen. 18. 19 and not disobeying; he was with his Father Circumcised at thirteen years of Age, Gen. 17. 25. likewise all Children now, assenting unto, and walking in the Faith with their Parents, are to be Baptised at what Age soever; but when Ishmael fell from his Obedience, than was he cast out of Abraham 's House, and was no longer counted for Abraham 's Seed, but in Isaac was his Seed called: Ishmael was still Abraham 's Seed, and Child in Nature, according to the Flesh, but he continued not still a Child of the Covenant, Gal. 4. 29, 30. nor Abraham 's Seed according to the Promise; even so if Children of Believers now, being of understanding, do refuse the Faith of Christ, and fall from it, they are to be kept out of the Church, or cast out from it; and so the Seal of Grace and Salvation belongeth not to them, Ezek. 18. 24. 2 Chron. 15. 2. Matt. 3. 7, 9, 10. As it belongeth to all the Infants of the Faithful, and to all their Children of what Age soever, if they receive the Faith of Christ and abide in it with them. And these Men (meaning the Anabaptists if they think we hold Children are to be Baptised, because they are our Children by Nature (for so they are Children of Wrath, Eph. 2. 3.) but they are Holy, and so have the Seal of Salvation, because God hath graciously accepted them into his Covenant with ourselves, and keepeth them in it, until they fall from Faith and Obedience of Christ, even as we ourselves continue in the Covenant, while we continue in the Christian Faith, and no longer, 2 Tim. 2. 12. As we are the Children of the first Adam, and so are Sinners, Disobedient, Unrighteous, and under Condemnation; but as we are the Children of the second Adam Christ, we are all Holy, made Obedient, Righteous, and Heirs of Salvation, according to the Apostles Doctrine, Rom. 5. 12, 21. See Mr. Henry Ainsworth's Censure upon a Dialogue of Infant's Baptism, Page 67, 68  
Dr. Owen saith, Children do belong unto, and have an Interest in the Parent's Covenant, not only in the Promise of it, which gives them Right unso Baptism, but in the Profession of the Church-Covenant, which gives them a Right unto all the Privileges of the Church, whereof they are capable, until they voluntarily relinquish their claim unto them. Dr. Owen, The true Nature of a Gospel Church, Chap. 1. 14, 16.  
Now will not Mr. Kiffin, Mr. Harris, Mr. adam's, Mr. Steed, Mr. Keach, call back their words which they have set their Hands to, in the Preface to Philip Cary's Book, of their evil here, and embrace the Truth these Men have testified.  
In the mean time, let the Prudent Reader judge, whether the forenamed Persons have any Grounds to publish to the World, that these Men, Dr. Ames, Mr. Ainsworth, Dr. Owen, should Learnedly, and with much clearness and strength of Argument, make it appear, that a true visible Church is to consist only of such as are Saints by Profession. The contrary by their own writing doth clearly appear, That Infants are in Covenant, and so visible Members of the Church; so that 'tis a bad cause, when the Anabaptists are necessitated to belly such worthy Men to maintain their Errors. And surely it is a bad cause, when as the Scripture saith, how some Men may confess that they make Lies their Refuge, Isaiah 28. 15. in making the World believe a false Report, when the Men are not alive to speak for themselves; yet that their Works, like others, spoke for them, how little they favoured the way of Anabaptistry, when nothing less, as farther appeareth in the last words of Mr. Ainsworth's Book, called, A Censure upon a Dialogue of the Anabaptists (never yet by them answered) saith, That it was Christ's last Farewell to his Disciples, when he Blessed them, Luke 24. 50. being the Sum of the Gospel, Gal. 3. 8. that in Abraham 's Seed, that is Christ, all Nations shall be Blessed; this Grace Abraham 's Infants had, this Grace Christ gave to little Children, Luke 18. 16. and so the same he hath vouchsafed to continue unto us, and to our Children, throughout their Generations, preserving us and them from the Curse of Anabaptistry; whereby so many Errors are dispersed, Scriptures wrested, and Souls perverted unto Destruction.  
Moreover, how apparently true it is, that in the Anabaptists denying Infant-Baptism, many Scriptures are perverted, and Souls destroyed by such as press that Baptism in the World, which they have received from their Administrator, John Smith, Baptising of himself, ●n● yet is condemned by Ben. Keach in his Book Page 147. in these words, as aforesaid, Water-Baptism, saith he, is a part of Instituted Worship and Service to God; so that whatsoever is done in Worship and Service to God, without an express word dropped from Christ or his Apostles is Will-worship. Now until he can prove it lawful for a Man to Baptise himself, by some word dropped from Christ or his Apostles, it is Will-worship, and so not from Heaven or from God; therefore Ben. Keach's Baptism, which he and the rest have received from their Administrator John Smith, who Baptised himself, is Will-worship, and so not of God, and to be Abhorred of all Christians, because he granteth it is Will-worship forbidden of God, Col. 1. 21, 22, 23. Isaiah 1. 12.  
Moreover, seeing then the Anabaptists Baptism is not of God, and the Baptism received in Infancy they deny, then is there no true Water-Baptism remaining among them; and thus at once all Gospel Ordinances by their Doctrine must cease, and the whole Building of Christ must fall to the Ground. Now whither must we go for Counsel in this Distress? Surely, but as the Prophet saith, To the Law and to the Testimony; so we should go for Counsel to none but to God, his Gracious Spirit blowing upon the Sails of our Faith, whereby we shall safely pass through all these Difficulties, into an Orderly Practice of the Gospel, in the Enjoyment of all Christ's Ordinances.  
For after the deep Apostasy, after the Apostles Decease, we hear a Voice saying, Arise, measure the Temple, the Altar and the Worshippers, Rev. 11. 1. therefore He that hath ascended up on High, hath not left his Church destitute of Counsel at any time; for although the Lord, for the Judgement of the World, and Trial of his Servants, and Manifestation of his Power, did suffer his Church or People, to wit, Judah, to be captivated by the Babylonians of old, and now since his Churches or People, captivated by the Spiritual Babylonians; yet, as of old, a right way was found, for the restoring the due and orderly Practice of all God's Ordinances, without the help of Man's Inventions; so that the Lords Building was finished, without a Stone of Babel for a Corner, or for a Foundation; so that although the Spiritual Babylonians said like their Ancestors, Raze it even to the Foundation. Yet we have a perfect Rule to the Practical Performance of all God's Ordinances, if we take God's Counsel for direction, as aforesaid, To the Law and to the Testimony; they that speak not according to it, have no light in them, Isaiah 8. 20.  
Now then as Water-Baptism came in place of Circumcision, as hath been afore proved, we then after a deep Apostasy, must take our Directions from the one to the other; let us then see, whether we can find in Scripture, any Precedent for retaining God's Ordinance done in Apostasy, not to be repeated, when as nothing but the Ordinance is retained, only the Evil or Disorder purged away by Repentance as it was concerning Circumcision. Therefore we read in the days of Hezekiah, that the Church of God was fallen into deep Apostasy, as the Divine History doth show, 2 Chron. 30. chap. the like we read in Josiah's time, and after in Ezra and Nehemiah's time, in which State of Apostasy they still Circumcised their Children, so that when they returned to God, to walk with him by Faith, in keeping his Commands in his Worship, they did not repeat their Circumcision, but the Evil, through God's Mercy, was Purged by Repentance, and so they were admitted to the Passover, for no uncircumcised Person might eat of the Passover, Exod. 12. 48. so now not unbaptised Person must eat of the Lords Supper. This being a Precedent for all Christians, when returning out of deep Apostasy, the Baptism then received in Apostasy, ought not to be repeated any more than Circumcision. Seeing it hath been proved, that both Circumcision and Water-Baptism are Signs and Seals to one and the same Covenant of Grace in Christ, to wit, (Rom. 4. 11.) of the Righteousness of Faith in the Remission of Sins by the Blood of Christ, Col. 2. 11, 12. For although Water-Baptism and Circumcision were no Seals of God's Favour and Mercies, but rather Judgements to them of old, as now, so long as they remained in Sinful Idolatry, for it will be granted by all, that God's Covenant in the Blessings thereof, continueth with any Church or People, no longer than they remain in his true Faith and Obedience, in walking with God according to his written word, Rev. 2. & 3. chap. 2 Chron. 15. 2, 3. So then, as of old, upon a return of Gods Elected one's, even they and their Children out of Apostasy, they did enter into the Covenant of Grace in Christ, as it is written, They shall ask the way to Zion, with their faces thitherward, saying, Come, let us join ourselves to the Lord in a perpetual Covenant, that shall not be forgotten, Jer. 50. 5. This was fulfilled in Ezra and Nehemiah's days, when they came out of Babylon by Families; yet they were not again Circumcised, but having separated themselves from the Filthiness of the Heathen of the Land, (Ezra 6. 21, 22.) and were joined to the Lord by renewing their Covenant, did keep the Feast of the Lord, and so were admitted to the Passover, which no uncircumcised Person might eat of, Exod. 12. 48.  
Obj. If any say, Circumcision once done, could not be repeated, the Foreskin being once cut off, could not be cut again.  
Answ. The Apostle Paul answereth this Objection in these words; Is any Man called being circumcised? let him not become uncircumcised: Is any called in Uncircumcision? let him not become circumcised, 1 Cor. 7. 18. By which it appeareth that the Foreskin might be gathered again by the Art of Chirurgery, as Historians show, Joseph. Antiq. Lib. 12. ch. 6.  
So then the way of God is clear by proportion, from Circumcision to Water-Baptism, both received in Apostasy: That as Judah, when in Babylon, they Circumcised, as in the Spiritual Babylon Water-Baptism was, and still is, practised; that as God accepted of his People of old, only renewing their Covenant with the Lord, even so all whom God calleth out of the Spiritual Babylon, God only requireth that the Lords Covenant be renewed, he made with their Ancestors that were once in the Lord's Covenant; and so that People once Baptised into the Name of the Father, and of the Son, and of the Holy Ghost, is not to be done again. And this Ben. Keach granteth from his Author's words Elten on Col. 2. 11. Page 291. who saith, That Baptism is the Sacrament of Incision, or engrafting into Christ, Sealing up our setting into Christ, which is only once done, never after to be done again, Gold Refined, Page 178.  
So then there is a difference to be made, when an Ordinance of God is done, and not done at all, or done and not rightly done; for if in Judah's Apostasy, as aforesaid, they Circumcised, as the Christians in Apostasy Baptised, the Error in the one being repent, if so in the other.  
Now because the Anabaptists have not in this matter, taken Counsel of God's Word, but followed their own Spirits, they have run themselves into Confusion, some in Baptising themselves, others receiving their Baptism from them, and others of them, all crying out against Rome's Baptism, because so many Additions is joined therewith; and therefore they say it is no Baptism, when as it may be easily proved, that we English People received not our Baptism from Rome, but from the Britain's or Welsh, the first Inhabitants of this Nation, who, as Historians say, received the Gospel Ten years before the Gospel was preached at Rome, as Mr. Jones in his Book Entitled, Rome no Mother Church to England, Sect. 4. Page 123.  
Besides the General Agreement of Histories, for in the year of Tiberius the Emperor, Gildas affirmeth, That Britain received the Gospel: Further he saith, That Joseph of Arimathea was sent by Philip the Apostle from France to Britain, about the Year of our Lord 63. and remained in Britain all his days; who, with his Fellows, laid the first Foundation of the Christian Faith amongst the British People: Acts and Monum. Book 2. p. 95. Gildas Lib. de vict. Aurelii Ambrose.  
2. Tertullian testifieth, How the Gospel was dispersed abroad by the Sound of the Apostles, Tertull. con. Judeus (as was the Commission to all Nations,) as the Apostle Paul writeth to the Colossians, The Gospel which ye have heard, and which was preached to every Creature which is under Heaven, Col. 2. 23. so that some of all Nations, (for so they Sung Praises to God, and the Lamb, saying, Thou hast redeemed us by thy Blood, out of every Kindred, and Tongue, and People, and Nation, Rev. 5. 9) and there reckoneth up Medes, Parthians and Dwellers of Mesopotamia, Jury, Cappadocia, Pontus, Asia, Phrygia, Egypt, Pamphilia, with many more: At length cometh to the Coasts of ●he Morions, and to all the Borders of Spain and France; and among the rest, reciteth all the parts of Britain, and reporteth them to be subject to Christ.  
Again Origen saith, that Britain did consent to the Christian Faith: Nesiphorus saith, that Simon Zelots' did spread the Gospel of Christ to the West Ocean, and brought the same into the Isle of Britain: Origen. Hom. 4. in Ezech. Nic. Lib. Cap. 40.  
Again the Scots did celebrate their Easter in the time of the Abbots of Clunick, not after the Roman manner, but after the Greeks; which argueth they received the Faith, but not from Rome.  
Also it appeareth by a Letter of Elutherius Bishop of Rome, written to Lucius King of Britain, Anno 169. that Lucius had received the Faith in this Land, before he sent to Elutherius for the Roman Laws; for so the words of the Letter purport, which are these, Ye have received of late, through God's Mercy, in the Realm of Britain, both the parts of the Holy Scripture, out of them, by God's Grace, take ye a Law, and by that Law, through God's Sufferance, Rule your Kingdom of Great Britain, Anno 169.  
By these and like Testimonies it appeareth, that the Baptism received first in this Land, was in a true Church, and this Scripture was fulfilled, The Isles shall wait for thy Law; as Christ hath expounded it, The Gentiles shall trust in thy Name, Isa. 42. 4. with Matt. 12. 21.  
And again, one while the Anabaptists will not have Water-Baptism to succeed Circumcision, as visible Seals to one and the same Covenant, for than they suppose they shall grant, that if Infants had Right of old to be Circumcised, by virtue of the Covenant of Grace, they must confess (if they would speak truth) that Infants have Right to be Baptised, by virtue of the same Covenant: But when it will serve their turn, than they will grant Water-Baptism came in place of Circumcision in this thing; for, say they, Circumcision initiated Members into the Jewish Church, and now Water-Baptism initiateth Members into the Gospel-Church: And thus they are Yea and Nay, but to let them know that no Person had Right to be Circumcised, until he was first in Covenant with the Lord, as Abraham was a Believer in Covenant before Circumcised: And further it is proved, that all Israel, the Males, except Caleb and Joshua, were uncircumcised Persons, when they, by the Covenant of Grace in Christ, were established to be the Lords People, Deut. 29. and after Circumcised by Joshua, Josh. 5. Chap. So now first Members are joined to the Lord, with their little ones, and by virtue of God's Free Grace in Christ, their Sin or Sins are pardoned; and then the Sign, Seal of the Covenant, or Token of Remission of Sins, is to be set on the Believers and their Seed, Acts 2. 38, 39 largely proved in the third Query.  
Moreover, as no uncircumcised Person might eat of the Passover, even so no unbaptised Person might or may eat of the Lords-Supper. Now this the Anabaptists will grant, that the Lords-Supper came in room of the Passover; yea, and so did Water Baptism come in room of Circumcision; for if 1 Cor. 5. Chap. proveth the one, than Coll. 2. 11, 12. proveth the other: And as no Man might eat of the Passover, until all his Males were Circumcised, even so no Man may eat of the Lords-Supper, until all his Children in Nonage are Baptised, but for want of the due informing of the Congregations in these and suchlike things.  
Note what a Confusion some Congregations allow among them who are mixed, some are for Baptising their Infants, and some are not; some are for having themselves rebaptized by the Anabaptists, some are not: Yea, and some in Congregational Churches are rebaptized, and some are not; and these all join together in the Ordinance of the Lords Supper, which is a high breach of God's Order, and so a great Sin. See here what Confusion is this, sowing divers Seeds in the Lord's Vineyard or Garden, his Church; when as no Persons might eat of the Passover, until all their Male-Infants were Circumcised; even so by equality, no Person ought to partake of the Lords-Supper, until their Infants are Baptised.  
Again, no unbaptised Person may eat of the Lords-Supper, as no uncircumcised Persons might eat of the Passover, or such as were not accounted so; but the Females were accounted Circumcised; for no uncircumcised Person might go into the Temple, but Women did, and so were accounted Circumcised, wanting that part of the Body. Now then, he that denieth his Baptism, received in Infancy, to be sufficient Baptism, in his Belief or Judgement, when he is rebaptized, he saith, all his Brethren are all unbaptised Persons (in his Judgement) and they that do stand firm to their Baptism received in Infancy, do say, he that is rebaptized, and by a false Administration denieth his Baptism received in Infancy, must acknowledge he is no Baptised Person fit to partake with in the Lords-Supper, seeing he denieth also Water-Baptism to be Administered on his Children: Yet these so differing in their Faiths, and so contrary to the Order of God, do both in Confusion together partake of the Lords-Supper: These Confusions call for Judgement to come on Churches. Many other things might be here inserted of Disorders in Churches, but it will not be proper at this time, to this Subject.  
Therefore ought all Churches of Christ, when any Man and Woman come to join themselves, there to Christ, the Head of the Body the Church, by entering into an everlasting Covenant, never to be forgotten, that they bring their Children with them, as Christ said, Suffer little Children to come unto me, and forbidden them not, for of such are the Kingdom of God, Luke 18. 16. Now concerning what hath been said, B. Keach proposeth by way of Objection; That as if one of themselves should say, Since the Practice of Baptism in Water was lost in the Apostasy, How could it be restored again without a new Mission? He maketh this answer, The Children of Israel had, for many years, lost the Ordinance of the Feast of Tabernacles; yet by reading in the Book of the Law, there was such a thing required; They immediately revived it, and did as they found it written, without any new Mission, or extraordinary Prophet, to Authorise them so to do; even so ought we to act God's word, being a Warrant sufficient to justify us in so doing. Gold refined, page 23.  
To which I reply, That Water-Baptism was not lost, by Baptising with Water; but God had his true Church, who lived and reigned with Christ, in the Practice of his Holy Ordinances, under Sufferings (all the time of the Beasts Reign) in the Spiritual Babylon: As we read Rev. 20. 4. So that only in the Spiritual Babylon, Water-Baptism was lost, by Baptising with Water; for they Baptised in Water, as in Rome this day is showed, by dipping every one three times in Water. Bellarm de Bapt. l. 1. c. 25. to c. 27.  
2. As Water-Baptism is herein clearly proved to succeed Circumcision, and as Water-Baptism was not lost, nor neglected by the Suffering Christians, under the Affliction they went through, by the Spiritual Babylonians; even so Circumcision likewise was not lost, under all the Sufferings Judah underwent by the Temporal Babylonians.  
3. As to the Feast of Tabernacles, which Ben. Keach saith, was lost from Israel's keeping the same in Babylon: He might know that was because they were bound to keep the Feast of Tabernacles no where but at Jerusalem; so that it was not lost, but omitted, because they could not go to Jerusalem to keep it. And whereas he saith, By reading in the Book of the Law, there was such a thing required, they immediately revived it (when they came to Jerusalem) and did as they found it written, without any new Mission, or extraordinary Prophet, to authorise them so to do; even so ought we, saith he, to act God's word, being a warrant sufficient to justify us in so doing.  
Now Water-Baptism afore showed, was not lost, by Baptising with Water, no more than Circumcision was of old; but had it been lost, as Ben. Keach supposeth, than the reviving of it again, without a new Mission, as his Parallel is, from the Feast of Tabernacles, or without an extraordinary Prophet to authorise them so to do. But to the first, had Israel, thinks he, no extraordinary Prophet to direct them to keep the Feast of Tabernacles, according to the Law written; Ezra was God's Priest, who expounded the Sense and true Meaning of the Law: Besides there were Prophets in Babylon, as Daniel, Ezekiel, Haggai and Zachariah; and what thinketh he, were not these extraordinary Prophets, Penmen of parts of the Holy Scriptures, moved by the Holy Ghost. But seeing whatsoever of God's Holy Ordinances by just hindrance may cease in Practice; yet when revived, Ben. Keach granteth they must be revived, both of old and now, as it is found written; and than it will be a sufficient warrant to justify any so to do, I grant. Now let me ask B. Keach this question.  
Whereas he saith, Baptism in Water was lost; Then, by his own grant, according to the word written, it must be revived. And where is it there written, in Christ's Testament, that a Man must dip himself in Water? As John Smith did, the first Beginner, or Reviver, of the English Anabaptists. Let him show such a word in Scripture, and it will be a sufficient warrant to justify so doing; and until then, their reviving of Baptism, by a Man's dipping himself, hath no warrant in God's word in either Testament; and I am sure John Smith was no extraordinary Prophet of God, nor ordinary, as herein is showed, but one that dis-separated himself from a true Church, sensual, having not the Spirit, ●nd after cast out. And how little of the Spirit hath that Man, even such a one as Ben. Keach, who maketh a Mock or De●ision of God's Ordinance of Baptism, Administered on our Fathers, saith the Apostle, when the Clouds poured out Water on them, as saith the Prophet. Concerning which Baptism Ben. Keach saith, If that was Baptism, viz. the Clouds raining upon them, the People may save their Money, and never go to a Minister more to christian their Children; for 'tis but to carry them abroad when it Rains, and they will be so Baptised; and it will be as true Baptism no doubt, Gold Refined, page 61.  
Surely this Man, thus making a Mock at God's Ordinance, may be reckoned among the Mockers of the Apostles Doctrine, Judas v. 17, 18, 19, 10. as it is written, Beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ; how that they told you there should be Mockers in the last time; and these because they have not the Spirit, speak evil of those things which they know not, but what they know naturally as brute Beasts, in those things they corrupt themselves. If this Man was not one of them, he would not have dared to be so bold, as to say, Flocks and Herds, Exod. 12. 38. that went through the Sea (when our Fathers were, saith the Apostle, Baptised, 1 Cor. 10. 1, 2.) were doubtless Baptised as well as Children, under the Cloud and in the Sea; and now to say again, to carry Children out when it raineth, is as true Baptism as Israel had under the Cloud. Yet notwithstanding he hath so contemptuously spoken of the Baptism in the Cloud and in the Sea; yet he saith, that Baptism was a Type or Figure of Gospel-dipping; but how will this Man's words hang together, one while he saith Beasts and Unbelievers were Baptised as well as Children; whatsoever was a Type or Figure hath its Substance; If the Beasts were Baptised in the Sea, what did it typifle such Beastly Men, surely, that withstood Paul's Doctrine at Ephesus, as it is said, He fought with Beasts at Ephesus after the manner of Men: as such Beasts of Men as Judas speaks of, That speak evil of the way of Faith which they know not of, and would exclude Infants out of Christ's Kingdom, as they do Infants from being our Fathers then, as the Apostles calleth them, Rom. 9 5.  
Again, whereas he saith, The Baptism in the Cloud, and in the Sea, was a Figure of Gospel-dipping, if so, than Men, Women and Children must be Baptised standing on dry ground, for so it is said, They stood in the Sea, or place where the Water had been, on dry ground; but the truth is, it was a Figure of Gospel-Baptism, by casting, pouring or sprinkling Water on the Head and Face, the noble part, that representeth the whole Person; and whereas Infants were Baptised in the Figure, it tipisied the Right they have now, as afore proved in the third Query.  
Now having proved by the Testimony of Holy Scripture, What Baptism is; The end wherefore it was ordained; What it is that giveth any Soul Right to it; Who is a true Administrator of it; And what a High Breach of God's Order it is for any Person to Baptise himself. The next thing is, farther to prove by Holy Scripture, that the Covenant the Church of Israel was established in, to be the People of God, and the Lord to be their God; was the Covenant of Grace in Christ; and that it was not as the Anabaptists say, a Carnal Covenant: And also in particular, to prove that the Covenant which God made with Abraham and his Seed, Gen. 17. 7. and with Israel when they came out of Egypt, Exod. 19 5, 6. and again renewed with all Israel Men and Women and their little ones, Deut. 29. 10, 11. that they were no parts of the Covenant of works, as Mr. Cary affirmeth, but the everlasting Covenant of Grace in Christ now confirmed to all Believers and their Infants, Rom. 4. 11. Col. 2. 11. as shall be further proved.  
I shall first lay down the Doctrine of the Anabaptists, being the Ground and Foundation their whole Fabric is built upon: To begin with the Father of the English Anabaptists, Mr. Smith, who saith in his Book called, The Character of the Beast, P. 16. That the Church of Israel was a Carnal People, had a Carnal Covenant, or promise of Carnal things.  
2. Mr. Danvers, his apt Scholar, affirmeth in his Treatise of Baptism, Page 144. That Circumcision initiated a Carnal Seed into a Carnal Church, and gave them Right to Carnul Ordinances; and that Trees and Fruit were as capable of Circumcision as Children at eight days old, P. 173, 175.  
Mr. Cary saith, That she Covenant God made with Abraham, Gen. 17. 7. and the Covenant God made with Israel, Exod. 19 5, 6. and the same renewed in Deut. 29. are but three Additional parts of the Covenant of works made with Adam before his Fall, Solemn Call, Page 120.  
Mr. Keach saith, That Children were admitted Members of the Jewish Church, is granted; and 'tis also evident, that God hath now quite pulled down that House of his (I mean that National Church, State, and broke up House keeping) and turned the Bondwoman, and her Son, the Fleshly Seed, Servants and Infants all out of doors; the natural Branches are broken off, and God hath built a new, a Glorious and more Spiritual House, into which he admitteth none as his household Servants, to dwell in his Spiritual Family, but Believers only, or such as profess so to be, 1 Pet. 2. 5. and that the old House, the Jewish Church-State, with all the Appurtenances, Rights and Privileges of it, is pulled down, and a new one built, into which Infants are not to be admitted, as is very evident from what the Apostle speaks, Heb. 7. 12. which must needs include Circumcision, with all the Appurtenances and Privileges belonging to it: And therefore as Infant's Church membership came in with the Law of Circumcision, so it went out, and was disannulled with it; They were, 'tis true, of the Household of old, but it was by a positive Law: Show us the like now, and you do your business, or else you say nothing. Gold Refined, Page 113.  
This being the Ground and Foundation of the Faith of these Men, on which their whole Fabric of Anabaptistry is erected; I shall therefore speak to each of them particularly, and first as touching Mr. Smith's words concerning the State of the Church of Israel, where he affirmed, That the Church of Israel was a Carnal People, had a Carnal Covenant, or promise of Carnal things. I shall first set down Mr. Henry Ainsworth's Answer which he gave him; not only to the aforesaid words, but also to what Mr. Smith farther said, namely, The Israelites did worship to Repentance, we worship from Repentance; first Men declare their Repentance, and then we receive them into Communion, to worship with us; with them (to wit, in the Jewish Church) saith he, first Men were received into typical Communion, and then they were trained up to Repentance and Faith in Christ, etc. Parallel Page 30.  
Mr. Ainsworth answereth, These and the like distinctions Mr. Smith fetcheth out of his own Heart, not from the word of God; for although there be differences many between them and us, as touching the outward Rights and Services ended and abolished by Christ, as the Epistle to the Hebrews showeth; yet as touching the Substance of their Religion, Worship, Constitution, etc. as tonching Repentance, Faith, Reconciliation to God, etc. There was no such difference as Mr. Smith feigneth, (for) the Church of the Jews, they had the Law to show them their sin, and to bring them to Christ, so have we the Church under the Gospel, Matt. 5. 17. Think not that I am come to destroy the Law, or the Prophets, I am not come to destroy, but to fulfil, Rom. 3. 30, 31. Seeing it is one God which shall justify the Circumcision by Faith, and the Uncircumcision through Faith, do we then make void the Law through Faith, God forbidden, yea we establish the Law. Rom. 7. 7. What shall I say then, is the Law Sin, God forbidden; I had not known Sin but by the Law: For I had not known Lust, except the Law had said thou shalt not Covet, (James 2. 8, 9, 10, 11.) Thus the Law is of the same use to us now, as it was to the Church of the Jews; We have the Gospel to show us our Righteousness by Christ, without the works of the Law, so had they, Heb. 4. 2. for unto us was the Gospel preached, as well as unto them; see Levit. 26. 42, 45. Luke 54. 55. 72. 73. Deut. 30. 1. 12, 13, 14. Rom. 10. 5, 6, 8. Gen. 15. 6. Psalm 32. 1, 2. with Rom. 4. 6. etc. 1 Cor. 10. 1, 2, 3, 4. Heb. Chap. 11. only in the manner of Administration of the Law and Gospel, there be Differences manifested: Ainsworth's Defence of Scripture, Page 119.  
In which Answer of Mr. Ainsworth's is proved these things: 1. That the Church of Israel had the very same use of the Law we now have, to show them and us our Sins, that we, as well as they, might be lead to Christ.  
2. They had the same Gospel to show them, as us, our Righteousness in Christ, without the works of the Law.  
3. They had Ordinances for Worship which figured Christ to come; which they in believing and looking for his coming, offered in Faith, Heb. chap. 11. so worshipped they the Father in Spirit and in Truth; as Christ said to the Woman of Samaria, Ye worship ye know not what, we know what we worship, for Salvation is of the Jews; but the hour cometh and now is, when the true worshippers shall worship the Father in Spirit and in truth; for the Father seeketh such to worship him; God is a Spirit, and they that worship him, must worship him in Spirit and in Truth, John 4. 22, 23, 24. and such Worshippers were the Church of the Jews (though not all) as in the Gospel-Church many were reproved for seeking to be justified by the works of the Law, Gal. 3. Therefore as well they of the Circumcision, as others, the Apostle testifieth worshipped God in the Spirit, though not all, as it is written, For we are of the Circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the Flesh, Phil. 3. 3. And thus in the Church of Israel, many were Righteous, walking in all the Ordinances of the Lord blameless, waiting by Faith (for Christ) in the Promise to come, the Consolation of Israel, as it is written, of old Simeon, when Christ was born and brought into the Temple, He then took him up in his arms and blessed God, and said, Lord now lettest thou thy Servant departed in peace according to thy word, for mine eyes have seen thy Salvation, which thou hast prepared before the face of all People; a light to lighten the Gentiles, and the Glory of thy People Israel. So likewise Anna, she coming into the Temple at the same Instant, gave Thanks likewise to the Lord, and spoke of him (to wit, of Christ) To all them who looked for Redemption in Israel, Luke 2. 25, 28, to 39 Rev. 3. 4.  
These things being duly observed, let the impartial Reader judge, whether the Church of Israel were a Carnal People, or had a Carnal Covenant, and Promise of Carnal things, as Mr. Smith feigneth; or whether the Church of Israel were not such, that worshipped the Father in Spirit and in Truth under the Covenant of Grace by Faith, serving God, although under Figurative Ordinances, for the hope of the Promise made of God to the Father, Acts 26. 6, 7. yea, believing that it was not the Blood of Bulls and Goats that could take away Sin, Psalm 40. 6. & 51. 16. Heb. 10. 4. but it was the Blood of Christ the Lamb of God, the true Sin-offering, 2. Cor. 5. 21. that on him was laid the Iniquity of us all, Isaiah 53. that shall be saved: As John hath proclaimed, Behold the Lamb of God that taketh away the sin of the world. Therefore what an Erroneous Doctrine is it, that John Smith and Mr. Danvers have laid, to build the way of Anabaptistry upon, to deprive the Infants of Believers from the Right they have now to the Sign of the Remission of their Sin Water-Baptism. And not only so, but by their Doctrine they Damn the Infants of all God's People of old, if the Covenant the Church of Israel were accepted into, with their Children, was no other than a Carnal Covenant; for a Carnal State is opposite to a Spiritual State; as the Apostle proveth Rom. 8. 6, 7. for to be carnally minded is Death, but to be Spiritually minded is Life and Peace; because the Carnal Mind is Enmity against God, for it is not subject to the Law of God, neither indeed can be, so than they that are in the Flesh cannot please God. Now if the Church of Israel was in no better State, and had but a Carnal Covenant, their State was Death and Damnation, for as much as there is no Eternal Life but in the Covenant of Grace in Christ, John 17. 3. so the Church is not the World which Christ prayed for, ver. 9  
But that the Church of God, from the day the Gospel was Preached to Adam, and he and his Wife believed in Christ to come, they had the Covenant of Grace, whereby God was the God of the Faithful and their Seed; so that the Gospel first Preached to Adam, that the Seed of the Woman should bruise the Serpent's Head, is the same Gospel the Apostles taught, as it is written, And the God of Peace shall bruise Satan under your feet shortly, Rom. 16. 20. And this glad Tidings is summed up in these words of the Everlasting Gospel-Covenant made with Abraham and his Seed; as it is written, Gen. 17. 7. And I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee; which Covenant, together with that in Exod. 19 5, 6. that in Deut. 29. Mr. Cary affirmeth to be but three several Additions to the Covenant of Works made with Adam before the Fall; so no part of the Covenant of Grace in Christ.  
Now for as much as Mr. Cary and others, when they seek to pervert the Scripture from its true Sense or Meaning, as afore hath been showed, concerning the Sense of the word Baptise; so here concerning the word Everlasting Covenant. Mr. Cary saith, in P. 126, 127. of his Book Solemn Call: It is true (saith he) the Covenant of Circumcision is called also an Everlasting Covenant; but that can be understood in no other Sense (Mark that bold Affirmation, in no other Sense) than that wherein the Priesthood of Aaron and his Sons under the Law, which was called an Everlasting Pristhood, Exod. 40. 15. which we know to be now abolished; as likowise the Covenant with Phineus was called the Covenant of Everlasting Priesthood, Numb. 25. 13. which yet is now also done away.  
I shall in the first place, seeing Mr. Ainsworth hath given Annotations on the word Everlasting, give the Reader his Exposition on Gen. 17. 7. Everlasting Covenant of Eternity. Although the outward Signs and manner of dispensing this Covenant were Temporary and changeable, as Circumcision into Water-Baptism, Col. 2. 11, 12. yet the Covenant itself remaineth one in Substance for ever, being established by the Blood of Christ the great Pastor: As it is written, Now the God of Peace, that brought again from the Dead our Lord Jesus, the great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, Heb. 13. 20. In opposition to this Truth, Mr. Cary saith, Mr. Pool telleth us, the word Olam rendered for ever, doth not always signify Eternity, but a long continuance, as is evident (saith he) from Gen. 17. 13. and Exod. 40. 16.  
Answ. That the word Everlasting in Gen. 17. 7. the following words prove it, that the word Everlasting there signifieth Eternity, without End; for as much as the word Everlasting Covenant was to be a God unto thee, and to thy Seed after thee; which is the Sum of the Gospel; and that this was not for a time, as was the word Everlasting, with reference to Priesthood, that which pointed to Christ to Fulfil or Abolish; but to be a God was the Covenant of Eternity, without end, namely, the Everlasting Covenant, sealed by the Blood of Christ, first shed, when he was Circumcised, and after at his Death, called the Blood of the Church-Covenant, Zach. 9 11. as it is written, By the Blood of thy Covenant, I have sent forth thy Prisoners out of the Pit, wherein is no water. Thus the Covenant of Eternity was to be a God, the first glad Tidings the Lord Christ, after he had finished the work of our Redemption, sent by Mary to Christ's Disciples, Go to my Brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and unto your God, John 20. 17. And again, to all the Churches is this Message sent, They shall be my People, and God himself shall be with them and be their God, Rev. 21. 3. So then to call this Everlasting Covenant to be a God to the Faithful, and their Seed, Temporary, is to call Light Darkness, and to deny the Faith of the Gospel by making it Temporary: So they abuse the word Everlasting, as they have done the Sense of the word Baptise, proved in the first Query.  
To which we may add Mr. Ainsworth's Notes on the word contained in this Everlasting Covenant, the Covenant of Eternity, Gen. 17. 7. namely, To be a God, or for a God unto thee, that is, thy God, as the Greek translateth it. Herein consisteth the Power and Life of the Everlasting Covenant, whereby God himself, his Power, Wisdom, Goodness, Mercy, etc. is applied unto Man for Blessing and Salvation, and we are by Adoption made the Children of God. For ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my People. And I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty, 2 Cor. 6. 16, 18. For Blessed is the People, whose God Jehovah is, Psalm 144. 15. And they shall be delivered out of Miseries, Rev. 21. 3, 4. And raised up from the Dead, Matt. 22. 31. For I am the God of Abraham, and the God of Isaac, and the God of Jacob, ver. 32. Wherefore God is not ashamed to be called their God, for he hath prepared for them a City, Heb. 11. 16.  
Now for Mr. Cary to call that Covenant, wherein God is by Christ's Blood reconciled to be the God of his People, a part of the Covenant of Works, is no less Error, than to destroy the Gospel, and so make void the Comfort of Mankind: By which it is evident that the Doctrine on which Anabaptistry is built, is a Soul-destroying Doctrine, until he can prove this is not Gospel, I will be a God to thee, and unto thy Seed, Gen. 17. 7. And ye shall be my People, and I will be your God, Jer. 30. 22.  
But to help this Man, and others deceived by him, that they may see, if it be the Will of God, how they are deceived, in that they consider not the end why Christ was Circumcised, for it was not a Covenant of Works, but a Covenant of Grace, which Circumcision sealed to the Believers and their Children, both Jews and Proselited Gentiles; even as the Apostle teacheth, it was to confirm the Promises in the Covenant of Grace in Christ, to the Believing Jews and Gentiles and their Children; as it is written, Rom. 15. 8. Now I say that Jesus Christ was a Minister of the Circumcision for the Truth of God (namely the Gospel, the Truth of the Gospel) to confirm the Promises made to the Fathers. And what greater Promise in the Gospel, than to be a God to them and their Children; as it is written, Jer. 30. 22, 24. And ye shall be my People, and I will be your God: In the latter days ye shall consider it. And in Chap. 31. 1. At that time, saith the Lord, will I be the God of all the Families of Israel, and they shall be my People. This is the Mercy in the Everlasting Covenant, which Circumcision Sealed, both to the Believing Jews and Gentiles, before and since Christ came in the Flesh: And therefore by the Apostle, both Believing Jews and Gentiles are called upon to Glorify God for his Mercy to them, in the Benefit of Christ's being Circumcised. Now I say that Jesus Christ was a Minister of the Circumcision for the Truth of God, to confirm the Promises made to the Fathers. And that the Gentiles might glorify God for his Mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again, Rejoice ye Gentiles with his People, Rom. 15. 9, 10.  
So then, as aforesaid, saith Mr. Ainsworth, Although the Signs of this Covenant Gen. 17. 7. were changeable, namely, Circumcision into Water-Baptism, yet the Covenant is the same in the Life, and Power, and Blessing in it. As the Apostle teacheth the Gospel Churches, saying, Col. 2. 11, 12. In whom also ye are circumcised, with the Circumcision made without hands, in putting off the Body of the Sins of the Flesh, by the Circumcision of Christ. (Mark that, how great the Gospel Church's Mercy is, in putting off the Body of the Sins of the Flesh (for them) by the Circumcision of Christ.) This Benefit Spiritual could not be, if Circumcision had been but a Seal or Sign to the Covenant of Works; for then Redemption had not been by Free Grace, but by Works; but here we see Circumcision was a Seal of the Righteousness of Faith and Holiness, both which are confirmed to all Believers and their Infants by Christ, being Circumcised; which showeth that the Covenant sealed to the Faithful and their Seed, of old, was the Covenant of Grace in Christ; for the Law, John 1. 17. was given by Moses, to make manifest Sin and Sinners, but the Grace of Remission of Sin was by Christ in the Covenant; that God will pass by, for Christ's sake, the Sins of his People, and be their God, and they shall be his People, is the Everlasting Covenant of the Gospel to Abraham and to his Seed in their Generations, as now to the Believers and their Seed. Gen. 17. 1. Gal. 4. 28.  
Again, another Shift Mr. Cary useth, to prove that Covenant to be no part of the Gospel-Covenant, because Mr. Cary saith, in Page 106. of his Solemn Call, The Covenant of Grace hath no Conditions of Obedience required.  
Answ. Then there was never yet any Gospel-Covenant given to Mankind; for is not the Work of Faith, and Labour of Love, Obedience commanded that all Christians shall do now as of old, as these Scriptures show, 1 Thess. 1. 4. James chap. 2. and doth not Christ say to his, Ye are my Friends if ye do whatsoever I command you, John 15. And again, If a man love me, he will keep my words, and my Father will love him; and we will come unto him, and make our abode with him, John 14. 23. And again, Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City, Rev. 22. 14. for, saith Christ, Not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven, Matt. 7. 21. This Obedience is not to merit but to manifest our Love by our Obedience; if otherwise, for any to obey the Commands of God, either of old or now, seeking thereby Justification in the sight of God by the Work done, makes either the Law or Gospel to themselves a Covenant of Works: And this is clear, by the Lords driving Man out of the Garden, after he was restored by Faith in Christ, in the Promise from Death to Life: The Lord placed at the East of the Garden of Eden, Cherubins and a Flaming Sword which turned every way, to keep the way of the Tree of Life, that Man should no more have Hope to live for ever by his own Act; for our Life is hid with Christ in God, for his Obedience, by keeping the Law for us; but our Obedience is only, that by it we know we love the Children of God, when we love God and keep his Commandments, 1 John 5. 2. For if there be no Conditions of Obedience in the Gospel Covenant to this end, than there must be no Ordinances kept and performed; why then do the Anabaptists plead for the Act of Profession of Faith? or why do they Baptise, as they call Dipping, or break Bread, cast out Offenders, or lay a part to the Maintenance of the Poor or Teachers, or any other Duty, each is a Work of Obedience they suppose to the Command of Christ; as likewise to suffer for his Name sake; relieve those that are Imprisoned for Christ's sake, for the Saints are to do all works of Mercy, and all works of Love, or else it is their Sin, as James and John teacheth us, what are the works of Faith, and Love, James 2. 14, to 26. 1 John 2. 17, 18. as aforesaid, And by This we know that we love the Children of God, when we love God and keep his Commandments, 1 John 5. 2. Yet in all this work of Faith, there is nothing expected of Merit by the Children of God, by the work done; as by Matt. 25. 34, to 40. appeareth. Then shall the King say unto them on the right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World; for I was an hungered and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in; naked and ye clothed me; I was sick and ye visited me; I was in prison and ye came unto me. Then shall the Righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? or when saw we thee a stanger, and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee. And the King shall answer and say unto them, Verily I say unto you, in as much as ye have done it unto one of the least of these my Brethren, ye have done it unto me. Thus although the work of Faith to Brethren must not be neglected, no more than any other Duty in God's Service, yet the Saints account that no work of Merit, as by their answer to Christ is manifest; yet saith the Apostle, God is not unrighteous to forget your work, and labour of love, which ye have showed towards his name, in that ye have ministered to the Saints and do minister. These things truly weighed, we may see how grossly Mr. Cary hath sought by many Devises, to prove the Everlasting Covenant which God made with the Faithful and their Seed, Gen. 17. 7. to be no Covenant of the Gospel, to the great dishonour of God, and grief of all that fear God. Next as concerning Exod. 19 5, 6. That it is no part of the Covenant of works, as Mr. Cary would have it, the contrary is proved by the ver● words itself in the Covenant, the Apostle Peter being the Interpreter; for had that been a part of the Covenant of works, the Apostle Peter could not, as he hath applied the Grace of God contained therein to the Gospel-Church, unless Mr. Cary can prove, that by the Covenant of works, the Children of Israel were made a Kingdom of Priests, a holy Nation, a peculiar Treasure to the Lord; as Peter applieth it to the Gospel-Church; but if he hath no other reason to prove it a part of the Covenant of works, than because Obedience is required, he is before answered.  
But it will be a hard matter for him to prove, that Mankind since the Fall, was by the Covenant of works made unto God a Kingdom of Priests; or as Peter hath it, a Royal or Kingly Priesthood; the contrary is evident, that the People of God are made, not by a Covenant of works a Kingdom of Priests, but of Grace, as the Song of the Redeemed confirmeth, Rev. 5. 9, 10. And they sung a new Song, saying, Thou art worthy to take the Book, and to open the Seals thereof; for thou wast slain, and hast redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation; and hast made us unto our God, Kings and Priests, and we shall reign on Earth. First, over our Sins and Corruptions, that they have no Dominion over us, Rom. 6. 14. The Lord Christ, having subdued our Iniquities, Micah 7. 19 So having a part in the first Resurrection, we shall Reign with Christ. 2. By overcoming ourselves, which is greater than all Earthly Conquest, according to the Scripture, He that is slow to Anger, is better than the mighty Man; and he that ruleth his own Spirit, is better than he that winneth a City, Prov. 16. 32. 3. Our overcoming the World, is in not loving it, 1 John 2. 15. and to keep ourselves unspotted from it, James 1. 27. Patiently for Christ's sake bareing the Reproaches in it, 1 Cor. 4. 9, 13. so shall we be more than Conquerors, Rom. 8. 37. And this is the Victory. that we overcome the World even our Faith, 1 John 5. 4. ●4. Over Satan, by resisting him steadfast in the Faith, 1 Peter 5. 9 So shall we, by the Power of Christ, overcome him by the Blood of the Lamb, and word of his Testimony, Rev. 12. 11. So shall we tread Satan under our Feet shortly, and judge the World and Angels, 1 Cor. 6. 2, 3. As Noah condemned the World by Faith, in preparing an Ark to the saving of his House the Church of God, and Preaching Christ our Righteousness by Faith in the Promise, and so became an Heir to reign with Christ in Glory, in Heaven for evermore, Heb. 11. 7. Rom. 8. 17.  
Thus as Christ is King and Priest on his Throne, in the Kingdom of his Mediatorship in his Church, Zach. 6. 13. Rev. 4. 3. & 15. 3. from whom this Grace cometh to his Saints, by applying unto us his Sufferings, Death, Burial, Righteousness, Resurrection, and Glorious Victory over Sin, Death and Hell, to be ours, Isaiah 53. 4, 5. Rom. 4. 25. For so he hath made us Kings and Priests unto God even his Father, Rev. 1. 6. So that as the Covenant of Grace was one to the Church of Israel of old, as now to us Gentiles, as it is written, I the Lord have called thee in Righteousness, and will hold thine hand, and will keep thee, and give thee for a Covenant of the People, for a light of the Gentiles, Isa. 42. 6. So have we the same Faith the Church of Israel had, 2 Cor. 4. 13. Psalm 116. 10. only their Redemption was under the Performance of Figurative Ordinances, as the Epistle to the Hebrews showeth; yet both the Churches now, and of old, all under the same Benefits of Grace; as they were a Kingdom of Priests, so are we a Royal or Kingly Priesthood; as they were a Holy Nation, so are we; as they were a peculiar Treasure to the Lord above all People, so are the Churches now a peculiar People, Exod. 19 5, 6. 1 Peter 2. 9 As they were called out of Egypt, the Figure of our Captivity by Sin, so are we called out of the Spiritual Egypt, Exod. 4. 22, 23. Rev. 11. 8. As the very Names of the Five Books of Moses have their Titles to note the things contained in them, as Mr. Ainsworth in his Epistle to the Five Books of Moses saith: Genesis, that is, Generation, which endeth with the going down of Israel into Egypt, in which we have the Image of the Natural Man, fallen from God into the Bondage of Sin. 2ly. In Exodus, or Departure, is the Type of our Regeneration and State revived by Christ, so was the Covenant of Grace, Gen. 17. revived Exod. 19 5, 6. 3ly. As in Leviticus, the Sacrifices in the Service of God, the shadow of our Mortification, showeth; whilst we are made Sacrifices unto God, Rom. 12. 4ly. Numbers, the Sign of our Spiritual Warfare, whereunto we are mustered and armed to Fight the Good Fight of Faith. 5ly. Deuteronomy, or the Repetition of the Doctrine of Sanctification and Preparation, to enter into our Heavenly Canaan, after Moses Death, by the Conduct of Jesus the Son of God. By all which it appeareth, although God lead his People under Tips and Shadows, pointing to Christ, yet the proper end of the Law taught Israel the Worship of God in Spirit and in Truth, Deut. 5. 7, 8. & 6. 4, 5, 6. as the truly Godly in Israel well knew and confessed, see and read Psal. 32. 1, 2. Psalm 40. 6. & 51. 6, 16. compared with Rom. 10. 8, 9  
Again, what the Nature of the Covenant Exod. 19 5, 6. was, the Prophet Jeremiah showeth, speaking to Judah in reproving the Church for Breach thereof, when as by that Covenant Exod. 19 5, 6. they were planted a noble Vine, wholly a right Seed, but by Apostasy they were turned into a strange Vine, (Jer. 2.) the Vine is Christ, unto whom they were espoused to him their Head, and they were Branches by this Covenant (John 15.) made in the Wilderness, Acts 7. 38. Members of his Body the Church, as it is written, Thus saith the Lord, I remember thee, the kindness of thy youth; the love of thine espousals, when thou goest after me in the Wilderness. Israel was Holiness unto the Lord, and the first fruits of his Increase; all that devour him, shall offend; evil shall come upon them, saith the Lord, Jer. 2. 2, 3.  
Now where do we read, that by any other Covenant than that of Grace, Israel were espoused or married to the Lord: The Angel of God's Presence, who went before them in the Wilderness Isaiah 63. 9 and was also their Rearward, for by no other Covenant, but that of Grace, are a People made the First-fruits unto the Lord; as we read Israel by this Covenant of Grace in Christ was; as James saith to the Christians, that they were a kind of the First-fruits of his Creatures, James 1. 18. We likewise read that Christ's redeemed ones Rev. 14. 4. are called the First-fruits unto God, and unto the Lamb. These Spiritual Mercies were never given to any People by a Covenant of Works, but by the Covenant of Grace in Christ, from whence only ariseth these Privileges, to be a Kingdom of Priests, a Holy Nation, a Chosen Generation, the First-fruits unto God and the Lamb.  
Moreover, the Lord, when treating with Judah in her Apostasy by Ezekiel, putteth her in mind of his Mercy to their Forefathers, when he brought them out of Egypt, when they were polluted with the Idols of Egypt, Ezek. 20. so that their Estate was like the State of the Heathen Canaanites, the worst of People, in which sinful State, when no Eye pitied them, then by the Free Grace of God in Christ, the Lord had Compassion on them; as it is written, Ezek. 16. 6, 8. When I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live: Yea, I said unto thee when thou wast in thy blood, Live. Now when I passed by thee, and looked upon thee, behold, thy time was the time of Love, and I spread my skirt over thee, and covered thy nakedness: Yea, I swore unto thee, and entered into Covenant with thee, saith the Lord, and thou becamest mine.  
Which Covenant of Free Grace is one and the same with Deut. 29. and Jer. 2. 2. and Exod. 19 Gen. 17. for all agree in one, by which they were become the Lords People, and God to be their God, even a God to them and their Seed, not only then born, as it is written, Deut. 29. 10, 11, 12, 13, 14. Ye stand this day all of you before the Lord your God; your Captains of your Tribes, your Elders, and your Officers, with all the men of Israel, Your little ones, your Wives, and thy Stranger that is within thy Camp (Profelites Exod. 12. 48.) from the hewer of thy wood, unto the drawer of thy water: That thou (to wit, as one Mystical Body of Christ, the Church in the Wilderness, Acts 7.) shouldest enter (or pass) into Covenant with the Lord thy God, and into his Oath (of which Covenant by Oath Christ was Mediator, Heb. 7. 2.) which the Lord thy God maketh with thee this day: That he may establish thee to day for a People unto himself, and that he may be unto thee a God, (namely, unto thee and thy Seed, thy Infants or little ones) as he hath sworn unto thy Father, to Abraham, to Isaac, and to Jacob: Neither with you only do I make this Covenant, and this Oath, but with him that standeth here with us this day before the Lord our God; but also with him that is not here with us this day; that is, the Children then unborn; as appeareth by the same Covenant aforesaid, Ezek. 16. 8. compared with ver. 20, 21. wherein God reproveth them, among other things, for offering their Infants to their Idols, saying, Moreover thou hast taken thy Sons and thy Daughters, whom thou hast borne unto me: Thou hast slain my Children: By all which it appeareth, that the Covenant God made with Abraham, Gen. 17. 7. to be a God to him, and to his Seed or Children, is the same with Exod. 19 5, 6. and Deut. 29. 10, 11, 12, 13, 14. which is confirmed both by the Prophet Jeremiah, chap. 2. 2, 3. and by Ezekiel, chap. 16. and the Apostle Peter, 1 Pet. 2. 9 and the Apostle John, Rev. 5. 9, 10. to be no parts of the Covenant of Works, or of the Law; so that it is a gross Mistake in Mr. Cary, to parallel the word Everlasting Covenant concerning Aaron's Priesthood, Exod. 40. 15. with the Everlasting Covenant to be a God unto the Believers and their Seed, the most glorious Gospel-promise in the word of God, for how dreadful is the contrary to the Apostate Israelites, and now to all Apostate Christians, For ye are not my People, and I will not be your God, see and read Hosea 1. 9 and then see the change (Hosea 1. 10.) by the Covenant of Grace in Christ, compared with 1 Pet. 2. 10. 1 John 3. 1. Deut. 14. 1. for what was the happy Estate that moved the Patriarch Noah to say, Blessed be the God of Shem, Gen. 9 26. this proveth that the Faithful in the Church, by virtue of the Covenant of Grace in Christ, had God to be their God, which farther appeareth by the contrary, to such that were not visibly under the Covenant of Grace, they are said to be Strangers from the Covenants of Promise without hope, and to be without God in the World; but when accepted into Covenant with God in Christ, they are no more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Household of God. Ephe. 2. 11. 13. 19  
This Grace and most special Blessing of the Church of God, was not by a Covenant of Works, as was given to Adam before his Fall, for Man was never more to be credited upon his own word; therefore God drove Man out of the Garden, and placed at the East of the Garden of Eden Cherubims, and a Flaming Sword which turned every way, to keep the way of the Tree of Life, that Man should not attempt entrance by his own Works, because such is the Spirituality and use of the Law and the Doctrine thereof, which terrifieth the Conscience, and by the Works thereof no Flesh can be justified, Rom. 3. 20. and therefore the Law served to drive Men unto Christ, that they might be made Righteous by Faith, Gal. 3. 24. See Ainsworth on Gen. 3. 24.  
And therefore Christ was not a Surety to his Father, for Man to keep a Covenant of Works, or of the Law, of which Aaron's Priesthood was; but Christ was Surety to his Father of a better Covenant for his Redeemed ones, as the Apostle teacheth, Heb. 7. even of that Covenant that was confirmed by Oath; such was the Gospel-Covenant God made with Abraham, and after with his Seed in Deut. 29: 10, 11, 12, 13. whereby the Lord was a God to them and their little ones.  
Now let me ask Mr. Cary, and his Brethren that have set their hands to their Narrative aforesaid, what Covenant that was the Church of Israel had (that they say, under this present Suffering, they may say in the words of the Church of old) though All this is come upon us, yet we have not forgotten thee, neither have we dealt falsely in thy Covenant, Psalm 44. 17, 18. Will they say this was a Covenant of Works, than the Anabaptists suffered not for Christ's sake, but for to Merit by the Work done; but if we will believe the Apostle, concerning the Covenant the Church of Israel suffered under, it was the Covenant of Grace, even the same Covenant the Primitive Christians suffered, for as it is by the Apostle gathered from Psalm 44. (to Comfort the Gospel Churches under their Sufferings) As it is written, For thy sake (that is, for Christ's sake) are we killed all the day long, we are accounted as sheep for the slaughter, Rom. 8. 36.  
Now let these Men show what was the Covenant of Grace the Church of Israel had, into which their Infants were accepted, with their Parents; but even the same Covenant of Salvation the Churches now are in under the Gospel, the Promise therein was to them and their Infants, as now to us and our Infants; as these Scriptures show, Gen: 12. 3. in which the Families are Blessed in Christ called in Gen. 17. 7. Generations, in Exod. 19 6. a Holy Nation; and by Peter, a Holy Nation, a chosen Generation, 1 Peter 2. 9 So that the State of the Church of the Jews was laid on a sure Foundation, Christ in the Gospel-Promise first to Adam, then to Abraham, and so to his Seed the Church of Israel; and now on the same Foundation are all Gospel-Churches built. So then how erroneously hath Ben. Keach affirmed, as aforesaid, in Page 113. of his Book Gold Refined, That God hath quite pulled down that House of his (I mean saith he) the National Church-State, the Jewish Church, and broke up Housekeeping, and turned the Bondwoman, and her Son, the fleshly Seed, Servants and Infants all out of doors.  
To which I answer, with the words of Christ concerning the State of the Jewish Church, For Salvation is of the Jews, John 4. 22. Now if Salvation be of the Jews, than the State of the Church of the Jews was founded on Christ, for there was never but one Foundation laid, on which the Church of God was and is builded; in all Ages, and this is Christ, as it is written, For other Foundation can no man lay, than that is laid, which is, Jesus Christ, 1 Cor. 3. 11. If then Christ be the Foundation of Faith laid in the Gospel Promise preached to Adam, and that the Jews had the same Covenant of the Gospel as we have; as it is written, Heb. 4. 2. For unto us was the Gospel preached, as well as unto them: Then if this Foundation, in which the Church-State in all Ages was built on, is pulled down, the Anabaptists Church-State have not Christ for its Foundation, as in truth it hath not; for if the Anabaptists Church-State had Christ for its Foundation, than they must confess the State of the Jewish Church had Christ for the Foundation of their Faith, as it had, else they could not be Saved; for so it is written to the Church of Israel, as now to the Gospel-Churches, Behold I lay in Zion for a Foundation, a stone, a tried stone, a precious corner stone, a sure Foundation; he that believeth shall not make haste, Isa. 28. 16. 1 Pet. 2. 3. On this Foundation the Church of Israel was built, else Salvation could not come out of Zion; as it is written▪ There shall come out of Zion a Deliverer, and shall turn away ungodliness from Jacob, Rom. 11. 26. with Isaiah 59 20. but the Church of Israel was called Zion, because her State was the Covenant of Grace; as it is written, Say unto Zion, Thou art my People, Isa. 51. 16. And again, Praise thy God, O Zion, Psalm 147. 11. O Zion, that bringeth good Tidings, Isa. 40. 9 Now by no other Covenant than that of Grace, did the Lord say, For the Lord hath chosen Zion, he hath desired it for his habitation. This is my rest for ever, here will I dwell, for I have desired it, Psalm, 132. 13, 14. Therefore it is said to the Church of the Jews, Rejoice greatly, O Daughter of Zion, shout O Daughter of Jerusalem; behold thy King cometh unto thee, he is just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt the Foal of an Ass. Zach. 9 9  
Now because some of the Church of the Jews rejected Christ, that he should not reign over them, this doth not prove God hath destroyed the Church-State called Zion; no sure, the Church-State remained with the Faithful and their Seed; for it were they that welcomed their Salvation into his Kingdom, see the third Query; and from the day the Gospel preached to Adam, promised, a Deliverer should come out of Zion, was Christ the Foundation laid; which Church-State, from the day Christ in the Promise, was laid, in the Covenant of the Gospel in Zion, can never be removed; as it is written, Look upon Zion, the City of our Solemnities; thine eyes shall see Jerusalem a quiet Habitation, a Tabernacle that shall not be taken down, not one of the Stakes thereof shall ever be removed, neither shall any of the Cords thereof be broken. But there the glorious Lord will be unto us a place of broad Rivers and Streams, wherein shall go no Galley with Oars, neither shall gallant Ships pass thereby. For the Lord is our Judge, the Lord is our Law giver, the Lord is our King, he will save us.— The Inhabitant shall not say, I am sick: the People that dwell therein shall be forgiven their Iniquity, Isa. 33. 20, 21, 22, 24.  
Now are we commanded to look upon Zion, the City of God, the State of Grace, the Church of God in all Ages was built on: Yea, let us look and see, that unto no other Gospel-State of Salvation are the Gospel-Churches come unto, than to this Mount Zion, the City of the Living God, the Heavenly Jerusalem, and unto the innumentable company of Angels, to the general Assembly and Church of the Firstborn, written in Heaven, and to God the Judge of all, and unto the Spirits of just Men made perfect, and to Jesus the Mediator of the new Covenant, and to the Blood of sprinkling, which speaketh better things than that of Abel, Heb. 12. 22, 23, 24. And again, those that have the eye of Faith may see, as it is written, And I looked, and lo a Lamb stood on Mount Zion, and with him an hundred forty and four thousand, having his Father's name written on their Foreheads: Even all Gods Sealed number, who by Faith in the Covenant of Grace in Christ, God's Israel, both Jews and Gentiles who came out of great Tribulation, washed their Robes, and made them white in the Blood of the Lamb, Rev. 14. 1. & 7. 4, 9, 14. Now if, as is proved in this Treatise, that we Gentiles have no other Foundation for our Salvation than Christ in the Gospel-Promise to Adam and Abraham, and that the Church of Israel had (the same) to build their Faith upon, and that the Gentiles Churches stand by Faith, on the same State of Grace Mount Zion the Church of Israel did; and that in the same House or Church of God, Moses was Faithful as a Servant, Christ is over the same House of his as a Son; therefore how near to Blasphemy is it, for any to say, God hath quite pulled down that House of his, that National Church-State of the Jews, when as Peter saith, (from the Covenant of Grace, Exod. 19 5, 6.) the Church under the Gospel were a Holy Nation, upon the same Grounds as Israel were a Holy Nation, as was God's way in his Free Grace in all Ages, that in Christ all Families shall be Blessed, as aforeshewed in the third Query, The Believers, the Blessed of the Lord, and their Offspring (or Buds) with them. Now they that shall deny Israel of old had not the same Covenant of Life and Salvation as we now have, into which they and their Infants were accepted, go about to destroy the Gospel preached to Abraham, that in Christ all Families are Blessed; in that B. Keach saith, God hath quite pulled down that House of his by Families, when as by Families, written by Moses, Gen. 12. 3. Peter expoundeth Kindred's, Acts 3. 25. and who be the nearest Kindred's but Children, and these the Apostle calleth Nations, Gal. 3. 8. as afore proved in the third Query, to whom the Blessing in the Gospel belongeth, Zech. 2. 11. Matt. 28. 19  
In the next place to examine the Scriptures Ben. Keach bringeth to prove God hath pulled down the Church-State of the Church of old, and turned Infants out of doors; his first is 1 Pet. 2. 5. from whence saith he, God hath now built him a new, a glorious, and more Spiritual House, into which he admitteth none, as his Household Servants, to dwell in his Spiritual Family, but Believers only, or such as profess so to be.  
Answ. As to the Persons whom God admitteth into this House, Peter saith, They are a Holy Nation, a Chosen Generation; the same, namely, that the Church of Israel were; Believers, and their Seed in Infancy, let the Reader compare word for word, Exod. 19 5, 6. with 1 Pet. 2. 9 and then judge who we are bound to believe, he that speaketh as Peter did by the Holy Ghost, or B. Keach, who without respect to Moses or Peter's words, presumptuously saith, None are admitted into the Church now, but Actual Believers. His words are contrary to Matt. 18. 6.  
2. The other Scripture that is brought to prove that God hath pulled quite down the State of the Church of the Jews, and turned the Infants out of doors, is Heb. 7. 12. For the Priesthood being changed, there is made of necessity a change of the Law. Which, saith he, must needs include Circumcision, with all the Appurtenances and Privileges belonging to it; and therefore as Infant's Church membership came in with the Law of Circumcision, so it went out, and was disannulled with it; they were, 'tis true, of the Household of old, but it was by a positive Law; show us the like now, and you do your business.  
Answ. Two things I observe in B. Keach's words aforesaid; First, he granteth by the coming of Christ, there is a Change of the Priesthood; so is there also of the Law contained in the Ceremonial Ordinances, which were both Figures of Christ; as it is written, Having abolished in his Flesh the Enmity, even the Law of Commandments contained in Ordinances, Eph. 2. 15. And these were those things which were to be removed, as it is written, And this word yet once more signified the removing of those things that (may be) or are shaken, that those things which cannot be shaken may remain, Heb. 12. 27. And what are those things which cannot be shaken, namely, the Church State of the Jews, as aforesaid, Mount Zion, the State of the Covenant of Grace, Christ's Kingdom, which cannot, saith the Apostle, be moved, and therefore by him set in opposition to the Law, Exod. 20. given on Mount Sinai to terrify Sinners; for the Church of Israel had not only the Law to show them their Sins, but also God gave them his good Spirit to instruct them, Neh. 9 20. with the Gospel, to walk with God by Faith in Christ, Heb. 11. chap. so that the difference between the Jewish Church and now, they had Figurative Ordinances to teach them Christ to come, we have Gospel-Ordinances to teach us he is come; so that although God hath given more of his Spirit in these latter days, yet it is but the same Spirit the Church of old had; so that without ground it is, for B. Keach to say, God hath quite pulled down the Church-State of the Jews, and built him a more Spiritual: Surely a double measure of the Spirit did not make the Prophet Elisha not Elisha, 2 Kings 2. 9 no more than a double measure of the Spirit make the State of the Gospel-Church not the same State the Church of Israel had; so that the Kingdom, or Spiritual State by the Covenant of Grace, the Jewish Church had, was never yet pulled down, although many of them rejected Christ, the chief Cornerstone: And Therefore from such, the Kingdom (saith Christ) shall be taken away (not pulled down) and given to a Nation (to wit, the Gentiles) bringing forth the Fruits thereof, Matt. 21. 43. And therefore the Lords Vineyard, his Church, was not destroyed or pulled down, but let out to other Husbandmen which should render to the Lord the Fruits in their Season, Matt. 21. 41. And therefore saith the Author to the Hebrews, Heb. 12. 28. concerning the Kingdom of Christ, that cannot be shaken; we having received a Kingdom that cannot be moved, even Mount Zion, on which Christ, from the day the Covenant of the Gospel was preached to Adam and embraced, the Kingdom of Christ was established in Adam's Family; then Christ first sat King on the Holy Hill Zion, Psal. 2. 6. for all were redeemed in Adam's Loins, as they fell in him; and Rom. 5. 12. 1 Cor. 15. 22. after the Flood, Christ's Kingdom, as afore shown, remained in Noah's Family, although some Apostatised; then God chose the Posterity of Blessed Shem, of whom Abraham came; and God was pleased that of the Seed of Abraham's Body Christ should be born; yet a Promise was made, that God would persuade Japhet to dwell in the Tents of Shem, as was fulfilled, when the Gentiles were grafted into the Olive Tree, the State of the Jewish Church, the Covenant of Grace in Christ, from which some Jews, for their unbelief, were broken off, Rom. 11. ch. So then here was no new Covenant, no new Olive Tree, no new Kingdom, or new Church-State; no, nor were the Infants of Christ's Kingdom ever yet shut out, Luke 18. 16. as Mr. Keach dreameth to deceive his Reader.  
2ly, he hath also dreamt that Infant's Church-membership came in with the Law of Circumcision; if People are not willing to be deceived by him, they may see God's word for the contrary, for no Person was ever joined to the Lord by Circumcision, but by Covenant, Jer. 50. 5. as it is written, Let us join ourselves it the Lord in a perpetual Covenant that shall not be forgotten. And so Abraham was in Covenant with the Lord some years before Circumcision was instituted, Gen. 12. 3. and when Children were born to Abraham, as after to the Believing Jews, they were born to the Lord, because they were joined to the Lord by Covenant, and the Lord was their God, and God called them his Children, so that all Infants born in Covenant, must be eight days old before they were Circumcised, Gen. 17. 12. As in the Wilderness by Deut. 29. before their Infants were Circumcised, both Parents and their Infants were joined to the Lord, and established by Covenant to be the Lords People; so that as Infants Church-membership came not in with Circumcision, so Infants Church-membership went not out when Circumcision was abolished; but as the Covenant afore proved, was the same, Circumcision and now Water-Baptism Sealeth, the Covenant remaineth, together with the Subjects, Believers and their little ones: the Covenant, never yet by any word of God abolished, nor yet the Infants born in Covenant, shut out of doors, that is, our of God's Covenant, so long as the Parent's abode in the Faith, and the Children continued therein. Therefore at Random B. Keach falsely affirmeth, through his gross mistake, to say, that Infants Church-membership came in not till Circumcision was instituted, and that by the Act of Circumcision they were joined Members, this were to put the Seal to, before the Covenant is entered into; to the divertment of all order in sealing Covenants. So then when he can prove Infants were joined Members by Circumcision, than he may have some colour to say, that Infants were no longer Members than Circumcision remained; but Circumcision was a Seal of the Righteousness of Faith, Rom. 4. 11. the Covenant for which the Seal was ordained, was the Covenant of Grace, the word of Faith, wherein is contained the Promises of the Pardon of Sins and eternal Life, now confirmed by the Circumcision of Christ, as afore proved, and now Water-Baptism set in place thereof, by the Authority of Christ the only Lawgiver in Worship, Isaiah 33. 22. James 4. 12.  
Neither will his third proof by similitude taken from Act of Parliament help him in his Assertion aforesaid; For, saith he, show us a positive Law for Infants Church-membership. Now the word of God is plain; that Infants were Church-members from the day Adam was restored, so soon as Infants were born, as afore proved in the third Query. For if all Infants sinned in Adam's Loins, when Adam was restored they were restored in his Loins; and when born, they were born in the Gospel-Covenant; by which the Church of God was established in Adam's House; so that the Children born in Covenant, were born to the Lord, whom the Lord called his Children; for none out of the Covenant of Grace are visibly the Lords Children: Therefore how carnally doth he reason against Children in these words; For evident it is, that what Privileges soever are given to any Persons by an Act of Parliament, which said Law was to continue in force for so long time and no longer; when that time is expired, and another Parliament makes a new Law, wherein many things are contained that were in the first; but those certain Privileges given to those Persons in the former Law, are left out in the latter Act; it would not be a Folly for any of them to plead those Privileges, by virtue of a Law that is gone, and not now in force. This being a carnal Argument, like his carnal Faith.  
In answer hereunto his Comparison is Odious, a Parliament is an Earthly Kings Great Council, who maketh Laws and he signeth them: But, saith the Scripture, who hath been the Lord's Counsellor to direct him, Rom. 11. 34. to give Laws to his Church, or to order all things in that State. So then, as hath been proved, as touching the State of the Infants of Believers, since the day they were restored in Adam's Loins, and when born, born to the Lord, Ezek. 18. 20, 21. Blessed with their Parents, with Remission of Sin, Isaiah 65. 23. Acts 3. 25, 26. there hath been no word of God to dispriviledge them (so long as they continue in the Covenant of Grace) of whatsoever Privileges they ever had; no, nor yet have these Men by any word of God shown, when or wherein they have been turned out from the Promises in the Covenant of the Gospel, which they call out of doors; for the things which only have been removed or abolished, given from the beginning, concerning what God had given to his Church to keep and observe, were only those things which were shadows of good things to come by Christ; but Infants in God's Covenant were no Shadow or Figure to be abolished; no, nor the Baptising of Infants any of Babylon's Rubbish, as Mr. Keach, with others, affirm in the first Epistle to Mr. Cary's Book: No, nor yet is Infant's Baptism a Cornerstone that supports the An-Antichristian Fabric, by unsavoury words, as Mr. Cary affirmeth in his Epistle to his Solemn Call; but it is one of the Glorious Tokens of God's Love to his People and to their Seed, that as Christ hath taken away the Sin of such Infants, Christ's Name should be set on them in Water-Baptism, that they are his, bought or redeemed, because Christ washed away their Sin, with his precious Blood, the small Vessels in his House, who welcomed their Lord into his Kingdom, that as they were included of old in the precious Stones in Aaron's Breastplate, with their Parents, Exod. 28. 15. to 21. so are they now, by Christ our High Priest, presented before the Lord with their Parents, a Holy Seed, a Holy Nation, a chosen Generation, 1 Pet. 2. 9 shining among the Precious Stones which the Foundations of the Walls of the City, the Church of God, is garnished withal, Rev. 21. 18, 19, 20. as the Church of Israel was; that as by Tribes Israel went up to Jerusalem, even by Families to be presented before the Lord, both Fathers, and Mothers, and Children, Deut. 31. 10, 11, 12, 13. Psalm 122. 1, 2, 3, 4. to praise the Lord, Psalm 148. 12, 13. Exod. 12. 26, 27. for now as Vessels great and small, the Glory of Christ's Kingdom, Isaiah 22. 24. doth likewise shine among the lively Precious Stones in Christ's Spiritual Building, crying Hosannah to Christ their Lord, while the Anabaptists, not only in Errors in their Faith are polluted, but also garnished with the Shame to Nature; as Ben. Keach for one, when he beholdeth himself in a Glass, how he weareth Woman's covering, the Shame to Man, Nature, which at this time I should not have mentioned, but for this reason, because he, with other Teachers in their Narrative, among other things proposed, debated and resolved in the Affirmative, That it is a shame for a Man to wear long Hair and Periwigs, and especially Ministers, 1 Cor. 11. 14. Narrative, Page 14.  
Now what kind of Teacher is this Man, that shall condemn in words that he alloweth in himself by Practice, Rom. 14. 15. he is one of those Teachers the Apostle reproveth, as it is written, Thou that teachest another, teachest thou not thyself, Rom. 2. 21. Thou that makest thy boast of the Law (even the Law of Nature) through breaking the Law dishonourest thou God, ver. 23. Hear what the Lord saith to such Teachers; What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? Psalm 50. 16, 17. of such the Lord complained, concerning his People their Leaders have caused them to err, and they that are led by them are destroyed, Isaiah 9 16.  
Now are not these like the Teachers the Lord complained of, of old, that would seem to reprove Sin, but saith the Lord, They healed the hurt of the Daughters of my People slightly, Jer. 8. 11. So have these Men in their Narrative reproved this Sin, the shame to Nature slightly. And therefore for the help of all that desire to be informed in this Particular, there is to be had where this Book is sold, a Treatise on that Subject under these particular Heads.   

God's Holy Order in Nature, which Man and Woman were Created in, truly Stated and Explained. Proving,  
First, THat Man is Head of the Woman, and how Woman is made in Subjection to Man her Husband.  
Secondly, That God gave unto Woman a Sign in Nature, differing from Man, to teach her she is the Glory of Man her Husband, and this Sign is called Glory to Woman, and Shame to Man's Nature.  
Thirdly, That Man is Commanded by the Law of Nature, and Written Law of God, not to wear Woman's Glory, because he is the Image and Glory of God.  
Fourthly, Therefore, that Man that weareth Woman's Glory, by so doing says he is not the Glory of God, nor Woman the Glory of Man her Husband.  
Fifthly, Therefore, that Christian Men durst not Live in the breach of God's Order in Nature, for the space of 1600 Years, is proved both by Scripture and History.  
Sixthly, And that the Kings and Queens of England, together with all Magistrates under them, as also Fathers and Masters of Families, and likewise the Ministers or Teachers of the People, were careful, that both themselves and all under their charge, for the space of 500 Years, kept God's Order in Nature, as here proved.  
Seventhly, When the Duty began to be omitted by Magistrates and Guides of the People in this Nation, in themselves and those under their charge, is showed, to the great dishonour of God the Creator, a Shame to Nature, and a Reproach to the Christian Religion.    

Books Printed for and sold by William Miller at the Gilded Acorn in St. Paul's Churchyard.  

Folio.  
BOok of Martyrs, in 3 Vol.  
willet's Synopsis Papismi.  
— on Genesis and Exodus.  
Charleton's Physiologia.  
Extravagant Shepherds a Romance.  
Love and Revenge, a Romance, by James Hayward  
Heart's Diet for the Diseased.  
Reconciler of the Bible.  
Bishop Smith's Sermons.  
Spanish Bawd.  
Rycaut's History of the Turkish Empire.  
Nani's History of the Affairs of Europe.  
Violet's Proposals for calling to account all Committee-men, Sequestrators, Treasurers and Custom-Commissioners, Collectors of Monthly Assessments, and all that have been entrusted in the Publick-Revenues.  
Ben. Johnson's Bartholomew Fair, Staple of News, and the Devil is an Ass.   

Quarto.  
Jackson's Concordance.  
Hooker's Souls Preparation.  
Hooker's Souls Humiliation.  
History of Prince Arthur Complete.  
Bolton's General Directions for Comfortable walking with God.  
Feltham's Resolves.  
White on the Sabbath.  
Heylin's History of the Sabbath.  
Sibbs on Hosea.  
Cooper's Heaven Opened, on Rom. 8. 1.  
Dodd on the Lords-Prayer.  
Chapman on the 117 Psalm.  
Dodd and Cleaver on the Ten Commandments.  
Spiritual Armour to defend the Head from the Superfluentness of Negatives.   

Octavo and Twelve  
Instructions in the Art of Grammar.  
Government of the Tongue.  
Janua Linguarum Vestibulum.  
Reserata.  
Scudder's Christian daily walk.  
History of the Great Mogul, first & second Part.  
Hopton's Concordance of Years.  
J. de Luna's Spanish Grammar.  
Monarchy Asserted by a Committee of Parliament in Speeches.  
Nomen clatura, English, Latin and Greek.  
Bagshaw's Rights of the Crown of England.  
Leighs Description of England.  
Nosse Te Ipsum, a Poem by Davies.  
Ladies Calling.  
Waraeus de Antiquitatibus Hiberniae.  
Pantoni Apparatus Theologiae.  
Epicurus' Morals, English.  
Humes Jacob and Boaz, or the Steadfast and Unwavering Christian.  
Ward of Wit, Wisdom and Folly.  
Brough's Sacred Principles in Welch.  
Beverley's Great Soul of Man.  
Vines on the Sacrament.  
Gourdon's Tyrocinium Linguae Latinae.  
Dent on the Revelations.  
Continuation of Sidney's Arcadia.  
Four General Heads, Christian Religion Surveyed and Explained.  
Hieron's Dignity of Preaching, 1 Thess. 5. 20.  
Chetwind's Historical Collections.  
Crashaw's Meat for Men, or Service on the Sacrament.  
Sharps Midwifery.  
Merry Drollery Complete.  
Ross Virgilius Evangelizans.  
Textoris Epistolae.  
Tullii de Officiis.  
Bnuworth of the French Disease.  
Knowles Rudiments of the English Grammar.  
Nasmith's Divine Poems.  
Ramsey of Poisons.  
Steward's Catholic Divinity.  
Lucius Florus in English.  
Boteler of War in Marches, Battles and Sieges.  
Hill's Natural and Artificial Conclusions.  
St. Bernard's Meditations.  
English Dictionary and Expositor.  
Third part of the Bible and New Testament.  
Countess of Kent's Rare and Select Secrets in Physic and Chirurgery.   
FINIS.